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FAITH AND DOCTRINE 


As Contained in the 


Fenv-Avesta 


AISBERT PEK E 


1874 


Copyright, 1924, 
| by 
The Supreme Council, 33°, Ancient and Accepted 
Scottish Rite of Freemasonry, for the Southern 
Jurisdicton of the United States of America. 


‘ 
LIV ayy viLNadD) 


THE SEVEN AMESHA-CPENTAS 


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FOREWORD. 


pe a | 


Such words as ‘“‘colour,’’ ‘favour,’ “honour,’’ ‘labour,’ ‘‘saviour, 
dour,” * 


splen- 
vapour,” ‘‘vigour,’’ and such other like words as “‘unfavourable,”’ 
etc., are printed as they were spelled by the author more than fifty years 
since, when such spellings were proper. 

Suppose, if one can, that the immortal works of Shakespeare had 
remained unpublished until to-day—those works to which English 
literature owes so much—those works which opened the souls of men— 
which did so much for civilization through the genius of this great drama- 
tist and historian as shown in his exposition of the character and passions 
of humanity. 

Our great apostle cultivated another field, a new and almost sacred 
field of intellectual endeavor. 

He knew, as well as did Max Miiller, that the Proto-Aryans and the 
Indo-Aryans were our physical, linguistic and philosophical ancestors; 
and he knew that the monotheistic Irano-Aryans were our religious, 
religio-philosophical and spiritual ancestors; and with his transcendent 
genius he places before our mental vision the habitat, migrations and 
early pre-historic history of these our ancestors. 

He made his own environment, struggling in an isolated life, though 
filled with the highest dignity, that of ennobling genius, happy in the 
thought that he would give us something by which we might be made 
much happier and better men, and that he might live in our memories 
for what he had been to us and for us. 

_ These pages show his familiarity with the work of: Anquetil duPerron, 
Benfey, Bleeck (translation of Spiegel), Bopp, Bunsen, Burnouf, Haug, 
Muir, Miiller, Neriosengh, Panini, the Rawlinson brothers (Sir Henry 
and Mr. George), Roth, Spiegel, Westergaard, Whitney and Windisch- 
mann. 

He, who had written poems on the gods of Grecian mythology before 
he was twenty years of age, which poems were accorded high praise in 
Blackwood’s Magazine, and who was thoroughly familiar with the works 
of Plato and Philo in the original Greek, who was thoroughly familiar 
with the works of the Church Fathers and with those of the Christian 
and Pagan historians, may well be regarded as familiar with classical 
Greek; who had translated the Pandects of Justinian and the Maxims of 
the Roman Law, might well be regarded as familiar with Latin; who had, 
more than fifty years ago, written a translation of and Commentary on 
the Hebrew Kabalah, as a Hebrew scholar; whose translation of and Com- 


mentary on the Vedic Hymns, in twenty large volumes, won for him fame 
as one of the greatest Sanskrit scholars of his period; whose Lectures on 
the Aryas in eight goodly volumes (four on the Irano-Aryans and four on 
the Indo-Aryans) and other works like the present one show that he had 
well earned the title given him forty years since as “‘the greatest living 
Orientalist.”’ 

The task which he had assigned himself in this work was to search out 
all the evidence which his phenomenally well-stored mind and his well- 
schooled powers of discriminative analysis could bring to bear upon this 
great problem of religious philosophy, which so fascinates every thoughtful 
person. Having been a Chief Justice of a Supreme Court; he had been 
schooled to weigh evidence. 

The quotations from the Bible, written before the publication of the 
Revised Version, are’ evidently frequently from the Hebrew or Greek 
editions of the Books of the Bible, or from the Vulgate. 

Should there arise a question of the rendering of passages in a more 
or less fragmentary manner, written in a language of which there was no 
dictionary in existence, the reader should consider the rendering of the 
Pentateuch written before the days of Masoretic points, when even highly 
skilled Hebrew scholars could not agree as to passages. 

This is not a book to be read cursorily.: 

It is not difficult to realize that in such a combination of quotations, 
extracts, paraphrases and commentary, written rapidly, with quill pens 
of his own make, in a small, cursive hand, the transcriber may have 
occasionally failed to give due credit for authorship. Those who knew 
the General and his literary habits, know how foreign and detestable to 
him was plagiarism. 

The writer, who has attempted to transcribe faithfully this great Work, 
filled with reverence for the memory of its gifted author, desires that all 
sins in this category in this work be ascribed to 


M. W. Woop, 


Transcriber. 
September, 1924. 


PREFATORY. 


I appended to the Work on The Faith and Worship of the Aryans, a 
chapter upon the Zendic Compositions contained in the collection known 
as the ‘‘Zend-Avesta,’’ the more recent correct name for which is the 
‘“Avesta-Zend.’’ The slight examination which I then made of these most 
ancient embodiments of Aryan thought, so interested me as to persuade 
me to a more careful and extended one; and has resulted in this attempt 
partially to discover their meaning. 

It is to be a book chiefly of conjectures and suggestions. I make 
no pretensions to any critical knowledge of the Zend or Bactrian language, 
and have for the most part had, as aids to interpretation, only the English 
text, furnished by Bleeck (from Spiegel) and by Dr. Haug, with the notes 
accompanying their translations. Therefore I know, of course, that this 
work can be of no great value; and can only hope that it may be found to 
contribute something towards correct interpretation of these old and muti- 
lated monuments of the Aryan race. I daresay that my conjectures 
will be often found to be over-bold, but I will not apologize for that, where 
conjecture is so often the forced resource for interpretation. 


Few names of antiquity are oftener mentioned than that of Zoro- 
aster; few ancient Orders of Priests or Men than the Magi; and every 
man of moderate acquaintance with the ancient religions has read of 
Ormuzd and Ahriman, the rival principles of good and evil, light and 
darkness; of the creative word Hopover, and the Amshaspands, Devs, 
Izeds and Ferouers, and of Zeruane Akherene, the primal Time, of 
Mithra the Sun-God, and Sosiosch the Saviour to come. 

The Persians were conquered by and received their religion from 
the Medes, who were Aryan emigrants from Bactria. The earliest account 
of the religion of the Magi given by a Grecian writer is that by Herodotus, 
in Book 1, Chapters 131-2. He says: 


I know that the Persians observe these customs. It is not common among 
them to have idols made, temples built, and altars erected; they accuse of folly 
those who do so. I can account for that, only from their not believing that the 
Gods are like men, as the Hellenes do. They are accustomed to bring sacrifices 
to Zeus on the summits of mountains; they call the whole circle [hemispherical 
vault] Zeus. They bring sacrifices to the sun, moon, earth, fire, water, and 
winds, these originally being the only objects of worship; but they accepted from 
the Assyrians and Arabs the worship of Aphrodité, the Queen of Heaven, whom 
the Assyrians call Myletta, the Arabs Alitta, the Persians Mitra. 

The Persians bring sacrifices to the aforesaid gods in the following manner: 
They neither erect altars nor kindle fires when they are about to bring a sacrifice. 


They neither use libations, nor flutes, nor wreaths, nor barley; but when any one 
desires to bring a sacrifice he then carries the sacrificial beast to a pure spot, and 
after having twined round his turban a great many wreaths of myrtle, in prefer- 
ence to any other leaf, he invokes the Deity. The sacrificer ought not to pray 
only for his own prosperity; he must also pray for the welfare of all the Persians, 
and for the King, because he is included among them. When he has cut the 
animal into pieces, he then boils its flesh, spreads the softest grass he can get, 
especially preferring clover, and places the pieces of flesh on it. After having made 
this arrangement, one of the Magi who is present sings a theogony, as they call the 
incantation. Without one of the Magi no sacrifice can be brought. After wait- 
ing a short time, the sacrificer takes off the pieces of flesh, and uses them as he 
likes. 


[This custom is still maintained by the Parsees. The offering is first con- 
secrated by the Priest, then left for a short time near the fire, and finally taken 
off by the sacrificer, to be used by him. It is never thrown into the fire. Havg.] 


He also says that they believed Fire to be a God, wherefore Cam- 
byses committed a great sin in burning the corpse of the King Amasis. 
Lying was regarded by them as the most discreditable thing, and next to 
it the incurring of debt, chiefly for the reason that the debtor is often 
compelled to tell lies. They would not spit into or wash their hands in 
a river, nor allow any one else to do so; for they paid a high reverence to 
rivers. 

It is useless to quote what is said by other Greek writers or by those 
of Armenia or the Mohammedans, in regard to the tenets of the Persian 
faith; since these had greatly changed after the times of Zarathustra and 
his disciples and immediate successors. They will be found quoted by 
Dr. Haug, in Chapter 1, of his ‘‘History of the Researches into the Sacred 
Writings and Religion of the Parsees,’’ which forms the first part of his 
Essays on the Sacred Language, Writings and Religion of the Parsees, pub- 
lished at Bombay in 1862. We must’ascertain what the original tenets of 
the religion of the Irano-Aryans were from the Zend-Avesta itself, and — 
from the oldest compositions of that collection. 

Dr. Haug divides the languages of Persia, commonly called Iranian, 
into two divisions: : 


1. Iranian languages in the strictest sense. 

2. Affiliated tongues. 

The first division comprises the ancient, middle age and modern languages 
of Iran, i.e., of Persia, Media and Bactria, or chiefly of those countries which are 
styled in the Zend-Avesta the Aryan countries (Airydo Danhdvé). We may class 
them as follows: 

(a) The East Iranian or Bactrian branch, extant only in the two dialects 
in which the scanty fragments of the Parsee Scripture are written. The more 
ancient of them may be called the Géthdé dialect, because the largest and most 
important pieces preserved in this peculiar idiom are the so-called Gathas or songs; 
the younger, in which most of the books which now make up the Zend-Avesta 


il 


are written, may be called ancient Bactrian, or the classical Zend language, which 
was for many centuries the spoken and written language of Bactria. : 
The Bactrian languages seem to have been dying out in the third century, B. C., 
no daughter of them having been left. 


Zend, Dr. Haug says elsewhere, is quite a pure Aryan dialect, the 
elder sister of Sanskrit, but not of the Sanskrit of the Veda. He says 
further: 


(b) The West Iranian languages, or those of Media and Persia. They 
are known to us during the three periods, antiquity, middle ages and modern 
times; but only in one dialect, viz.: that which at every period served as the 
written language, throughout the Iranian provinces of the Persian Em- 
pire. . . .. Of the ancient Persian, a few documents are now extant in 
the cuneiform inscriptions of the kings of the Achemenian dynasty, to be found 
in the ruins of Persepolis, on the rock of Behistun, near Hamadan, and some other 
places of Persia. This language stands nearest to the two Bactrian dialects of 
the Zend-Avesta, but shows, however, some peculiarities. . ... It is un- 
doubtedly the mother of the modern Persian; but the differences between the two 
are nevertheless great; and to read and understand the cuneiform inscriptions, 
written in the ancient Persian, the Sanskrit and Zend, although they are only 
sisters, have proved to be more useful than its daughter, the modern Persian. 


The Pehlevi, that form of the Persian tongue current in Persia dur- 
ing the Sassanian rule (235-640, A. D.), and into which the chief parts 
of the Zend-Avesta (Yacna, Vispered and Vendidad) and some minor 
pieces were translated, is the language of the Bundehesh and other books, 
and, with variations, of many coins and inscriptions. It is a mixture of 
Semitic and Iranian elements, the Semitic part being always identical with 
Chaldee forms and words, and the Iranian with Persian. The non-Iranian 
element is called by the Parsee Priests, Huzvoresh or Huzvaresh. About 
700, A. D., the Pehlevi ceased to be a living language, by the restoration 
of pure Iranian words, and the extermination of the foreign Huzvoresh 
words, in writing commentaries on religious subjects. The restored lan- 
guage, so purified, was called Pazend. This was used from 700 to I100, 
A. D., when modern Persian took its place, a vast number of Arabic words 
being incorporated with the Pazend or Parsee tongue, which still form an 
inseparable part of the language. 

It is also to be noted that the Semitic influence caused the Zend 
to be written, like Hebrew, from right to left, while the Sanskrit is written 
from left to right. 

Dr. Haug thinks that: 


the chief reason of the grammatical defects of the present texts of the Zend-Avesta 
is owing to the want of grammatical studies among the ancient Persians and 
Bactrians. The Zend.is a highly developed idiom, rich in inflexions, in the verbs 
and nouns. In the former, where three numbers and eight cases can be distin- 


iii 


guished, it agrees almost completely with the Vedic Sanskrit; and in the latter it 
exhibits a greater variety of form than the classical Sanskrit. Besides, he says, 
we find a multitude of compound words of various kinds, and the sentences are 
joined together in an easy way, which is apt to contribute largely towards a quick 
understanding of the general sense of passages. It is a genuine sister of Sanskrit, 
Greek, Latin and Gothic; but we find her no longer in the prime of life; she is 
presented to us rather in her declining age. 

There is every reason [he thinks], to believe that the grammar of the 
Bactrian language was never fixed in any way by rules, as the Sanskrit was; so 
that corruptions and abbreviations of forms were unavoidable, and almost all 
knowledge of the exact meaning of the terminations died out, when the ancient 
Iranian languages underwent the change from inflected to uninflected ones. 
After that, the Priests, ignorant of grammar, merely copied out the Zarathustrian 
books mechanically, or wrote them out from memory, of course full of blunders 
and mistakes; for which reason the copies now in use are in the most deplorable 
condition as regards grammar. 


In the translations by Bleeck, from the German of Professor Spiegel, 
of the Avesta-Zend, the different portions are not arranged according to 
their age. First comes the Vendidad (vi-Daévo-datem, what is given 
against Daevas), in 22 Fargards, or chapters; which is followed by the 
Vispered (said by Spiegel to mean ‘‘all Lords” or ‘‘to all Lords,” invocations 
being understood. Haug says it is Vigpé ratavd, meaning ‘“‘all heads’’), a 
collection of prayers, composed of 23 chapters according to Haug, and of 
27 according to Spiegel. Then follows the younger Yagna, in 27 chapters; 
and then seven Gathas (hymns, songs, or odes), numbered as chapters of 
the Yacna from xxviii. to lv. They are the Gathads Ahunavaiti (Yag. 28 
to 34); Haptanhaiti (35 to 41); Ustvaiti (42 to 45); Cpénta Mainyf (46 to 
49); Vohu-Khshathra (50, 51); Vahistoisti (52); and the Airyana Ishyo 
(53 to 55). 

Then follow the Crosh Yasht (56), and Yacna (57 to 71). Last is 
the Khudah Avesta, containing among other pieces, twenty Yashts (yest, 
‘worship by prayers and sacrifices’), addressed to and lauding various 
Deities, and containing many Aryan legends. 

But of all these, the Gathads are very much the oldest. Anquetil’s 
translation, Dr. Haug says, may, in the Vendidad and other books, serve 
as a guide for ascertaining the general sense; but in the Gaths, he is 
utterly insufficient as a guide even for that. ‘‘The chief reason,” he says, 
“is the peculiarity of this portion as to language and ideas. They contain 
no description of ceremonies and observances, as the Vendidad does, nor 
any enumeration of the glorious feats of angels, as the Yashts do, but 
philosophical and abstract thoughts, and they differ widely from all other 
pieces contained in the Zend-Avesta. As they have been unintelligible to 
the Parsee priests for several thousand years, we cannot expect Anquetil 
to have given a faint approximate statement of their general contents.” 


iv 


We shall see hereafter that Dr. Haug has a wholly different general 
idea of these compositions from that of Professor Spiegel, and that the 
rendering of almost every verse by one is widely different from that of the 
other. Whether they contain philosophical and abstract thoughts, and 
are correctly understood by either translator, and if so, by which, we 
must endeavour to discover. 

Meanwhile, I may say here, that I am satisfied, from internal evi- 
dence amply furnished by the Hymns themselves, as I understand them, 
that Dr. Haug is correct in saying and repeating at pages 39, 115, 138 and 
218 of his Essays, that ‘the Gathas contain the undoubted teaching of 
Zarathustra himself, as he imparted it to his disciples;’’ and that the five 
Gathas, Ahunavaiti, Ustvaiti, Cpénta Mainyus, Vohu-Khshathrem and 
Vahistoistis, really, as cannot be doubted, contain the sayings and teach- 
ings of the great founder of the Parsee religion, Zarathustra Cpitama 
himself. 

‘‘While the other parts,’’ he says, 


are nowhere said to be the work of Zarathustra Cpitama himself, he is, in the 
Crosh Yasht distinctly and expressly mentioned as the author of these ancient 
and sacred songs. Whereas in the other works of the Zend-Avesta, Zarathustra 
is spoken of in the third person, and even occasionally invoked as a divine being, 
in the Gathas he speaks of himself in the first person, and acts throughout as a 
man who is commissioned by God to perform a great task. We find him placed 
among men, surrounded by his friends, Kava-Victacgpa, Jamaspa and Frash4ostra, 
preaching to his countrymen a new and more pure religion, exhorting them to 
leave idolatry and to worship the living God only. 


And we shall find, I think, that these Gathds are really patriotic 
effusions, intended to arouse and unite the Aryan population against the 
Infidels from the North who had invaded and conquered the country or a 
large part of it; and the revolted indigenous Turanians who had allied 
themselves with him, that Zarathustra succeeded in inspiring with courage 
and the fervour of religious zeal the lukewarm and disheartened of the 
oppressed Aryans, was himself a brave soldier and skillful leader, and not 
a Priest, and finally, achieving complete victory, became the King of the 
Mother Country and its Colonies. 

The Yacna Haptanhdaiti, which Spiegel includes among the GAathas, 
as the third, is to be distinguished, Haug thinks, from the Gathas, though 
written in the Gatha dialect, and undoubtedly very old. There is no 
sufficient evidence, he thinks, to trace it to Zarathustra himself. It is not 
praised among the Gathas, in Fargard xix. of the Vendidad, and in Yacna 
lxx., ‘‘all five Gathas’”’ only are spoken of. And, besides, Zarathustra not 
only does not speak in it, but Mazda and Zarathustra are praised in it 
together. 


Haug points out the principal differences between the Gatha dialect 
and the classical Zend, and concludes that its grammatical forms evidently 
represent a more primitive state of the Bactrian language, nearer to its 
Aryan source; and that other features “indicate a more ancient stage of 
language in the Gatha dialect than we can discover in the common Zend.” 
But the two, he thinks, ‘‘represent one and the same language, with such 
changes as might be brought about within the space of one or two cen- 
turies;’ wherefore, he thinks the Gatha dialect to be only one hundred 
or at the utmost two hundred years the older. 

The Gathds are metrical pieces, that were sung; and the metres 
used in them are of the same nature as those that are found in the Vedic 
hymns. There are no rhymes, and the syllables are merely counted, 
without much attention being paid to their quantity. Each of the five 
Gathas exhibits a different metre, verses of the same metre being put 
together, irrespective of their contents. The first Gatha contains verses, 
each of which consists of 48 syllables; in the second, the metre is of 55; in 
the third, of 44, etc. The number of syllables is not always strictly ob- 
served; there being now and then, one less or one more. In the first 
Gatha, each verse consists of three lines, each line comprising sixteen syl- 
lables. In the second, there are five lines in each stanza, each of eleven 
syllables; in the third, four, each of eleven syllables; in the fourth, six, 
each of seven; and in the fifth there are various metres. 

The Yacgna Haptanhaiti, or “Book of Seven Chapters,’ is next in 
antiquity to the Gathas, and appears, Dr. Haug says, “‘to be the work of 
one of the earliest successors of the Prophet, called in ancient times 
‘Zarathustra’ [which he insists is a dynastic or family name, like ‘Pha- 
raoh,’ borne by his successors as well as himself], a ‘Zarathustrétema,’ 
who, deviating somewhat from the high and pure monotheistic principle 
of (pitama, made some concessions to the adherents of the ante-Zoroas- 
trian religion, by addressing prayers to other beings than Ahura Mazda.” 

The language in which these books are written is erroneously called 
‘Zend.’ Its proper name is Iranian. ‘“‘Zand”’ or ‘‘Zend’’ was a translation 
or commentary on the Avesta, and in the Pehlevi translation of the Yacna, 
the scripture is, if mentioned, always denoted by ‘‘Avesta-Zend,” showing 
that the Zend was regarded by the translators as part of the scripture. 
“Zend”? never was a name of the people or the language. The proper 
name of the people, indeed, was ‘‘Arya,”’ as that of the people of the Pun- 
jaub was. It was the name of the race; and I style the two branches 
“Indo-Aryan” and “Irano-Aryan.”’ 


We dare say [Dr. Haug remarks], that Zend as well as Avesta is preserved 
to a certain extent, and to be found in the texts which now go by the name 
Zend-Avesta. .... The Avesta is to be found chiefly in Yagna (or Szeshne), 


vi 


while all the other books represent pre-eminently (not exclusively) the proper 
Zend literature. 


The Pehlevi translators, he says, used the denominative, Avesta u 
Zand. 

The Vendidad, Haug thinks, is the joint work of the successors of 
Zarathustra Cpitama, the Supreme High Priests of the Iranian community. 
The Chief High Priest is called, in the Vispered, Zarathustrétem6, which 
word literally means (tema being the superlative affix), the greatest 
Zarathustra. The works of these successors of the Great Leader and 
Liberator are almost equally revered with those of himself; and the Yacna 
Haptanhaiti is often named particularly, by itself, in the later writings, 
and styled ‘“‘Holy,” and ‘‘Victorious’’—meaning that it has an inherent 
efficacy to give victory and success. 

The Yashts are analogous to the Puranic literature of the Brahmins. 
They consist chiefly of two classes of works; I, Songs; and 2, Conversa- 
tions with Ahura Mazda. They contain fragments of ancient epic poetry 
or ballads of the Bactrian Aryans, such are also to be found in the younger 
Yacna and Vendidad. In the present form, the Yashts, though contain- 
ing many fragments of more ancient compositions, and really ancient 
legends, are the most modern portions of the Zend-Avesta, and were com- 
posed when the religion taught by Zarathustra had greatly degenerated, 
partly by intermixture with the religions of the people of the countries 
conquered by the Aryans; partly by that natural process whereby phrases 
misunderstood cause the creation of mythological fables and the advent 
of new Deities, and partly, perhaps, by the popular demand of the Aryan 
common people themselves, for the restoration to their old places as 
Deities, of stars and other supposed potencies of nature. 

Thus, Mithra (the Sun), Ardvicfira, the goddess of water or rivers, 
Drvacpa, Rashnu, and the stars Tistrya, Vanant, Haptdiringa, etc., came 
to be worshipped as Deities, and are celebrated in the Yashts, as well as 
Ahura Mazda and his Emanations or Hypostases, the Amésha Cpéntas. 
Not the least trace of any adoration paid to these new Deities is found in 
the Gathas. 

Dr. Haug thinks that the Yashts had their origin from 350 to 450 
years before Christ. He assigns a not much /ater date than 1200, B. C., to 
the Gathas, and fixes that of the much larger part of the Vendidad at 900 
or 1000, B. C.; and that of the younger Yagna at about 700 to 800. But he 
also says that the ancient Iranian literature was, of course, the work of 
centuries; that the different parts of it bear the same relation, the younger 
‘to the older, as the Talmud and the books of the Old Testament other 
‘than the Pentateuch do to the Pentateuch itself; that the sacred literature 
of the Jews, from the early times of Moses (1300 or 1500 before Christ) to 


Vii 


the close of the Talmudic literature (960, A. D.), comprises a space of about 
2400 years; and that, if we were to apply the same calculation to the 
Zarathustrian literature, its beginning would be imputed to as early a date 
as 2800, B. C., which would not in the least contradict the statements of 
the Greeks, as to the time at which Zarathustra lived. 

I think that the Gathdas are much older, even, than that, and perhaps 
older than the Rig Veda. They were certainly composed in Bactria, not 
very long after the Irano-Aryans crossed the Oxus and settled there, and 
when Bactria was the Mother Country, and it and its Colonies were under 
one government; when Media had not been reached by any stream of 
Aryan emigrations, and consequently long before the Medo-Aryan race 
was in existence, and longer still before that race conquered Persia and 
afterwards Assyria. 

Dr. Haug is of opinion that the number of Zarathustrian books was 
very considerable, and that most of them are lost. The names of all the 
books, with short summaries of their contents, are still extant. The whole 
scripture consisted of twenty-one parts, called ‘‘Nosks’’ (nacko), each one 
containing Avesta and Zend, 1. e., the original text and a commentary on 
it. The names of the sections, and the number of chapters in each, with a 
short statement of the chief contents are still extant; and Dr. Haug gives 
them at page 125, according to the reports of them to be found in the 
Rivayats (collections of correspondence and decisions). The whole num- 
ber of chapters is 815. 

Dr. Haug remarks that thousands of Brahmins are now living, 


who are able to recite, parrot-like, with the greatest accuracy, even as to accents, 
without any mistake, the whole of one of the Vedas [and that we must therefore 
admit], that the same could have been the case at those early times to which we 
must trace the origin of the Zarathustrian religion. As long [he remarks] as 
the language of the songs or prayers repeated was a living one and perfectly intel- 
ligible, there was no need of committing them to writing; but as soon as it had 
become dead, the aid of writing was required, in order to guard the sacred prayers 
[and songs} against corruption and mutilation. That [he says] was, in all proba- 
bility, the case already, a thousand years before the beginning of our era. 


It may be added that if the old Vedic Hymns could be preserved a 
thousand years, as they certainly were, without writing, by the memories 
of men, so could the Gath4s of Zarathustra; and that either could as well 
be so preserved two, three or four thousand years as one thousand. That 
the oldest Vedic Hymns were composed several thousand years before 
Christ, I think there is no doubt; and I believe the Gathas to be even older 
than these. 

Dr. Haug explains the belief of the ancient Greeks and modern 
Parsees in the Zarathustrian authorship of the whole Zend-Avesta, by 
considering the name Zarathustra (corrupted by the Greeks into ‘‘Zoroas- 


Vili 


ter’’), not as the proper name of one individual only, ‘‘but as that of the 
Spiritual heads of the religious community of the ancient Persians in 
general.’’ Every High Priest, he thinks, was believed to be the successor 
of Zarathustra Cpitama, and to have inherited his spirit, so that his utter- 
ances came to be considered as sacred and divine as those that are with 
reason to be ascribed to the founder alone. 

Dr. Haug considers Gpitama to be a family name, which, he says, 
is given to the Hechataspas also [Yagcna xlvt. (xlv. Spiegel) 15] who seem, 
therefore, to have been his nearest relations. His father’s name was, 
according to the younger Yacna and Vendidad, Pdéurushacpa; and his 
daughter is mentioned, while her name is Pouruchicta, by the two names 
[Yac. litt. (lit., Spiegel) 3], Héchatagpana Cpitami, which can be inter- 
_ preted only as “‘belonging to the Cpitama family of the HéchatAcpa line- 
age.’ 

But Spiegel everywhere renders Cpitama as the adjective ‘‘Holy”’; 
and I do not find any other Zarathustra anywhere spoken of in the Avesta- 
Zend than the original Bactrian Hero and Liberator, the original Teacher 
of the Ahurian faith. The word is, in fact, an adjective, in the superlative 
degree, and means ‘‘most noble.” 


oom 
ea 
_ 
~ pelt. ow joapld d 
| an aiaso’ Tnoionas 
.-  eeeotoueuld ad as beaver “al 
= ahh airl dent 0g, tbtiqe ith bonis 
shelve a, hols seus an omiveb, bags be 
i ‘ i 00kg ‘ 
othe ait. ‘oldu tere, viirrrast m5 0) 
199< orl Wiel (lagonye thx. } i toh / 
hw AML .t yodipb ethh 
eka. UMS. 5 Heys few). bt 


—— 


COuTLN. awl unt yu deutog 
otal od nao ive ice f 
-oftil ecpod cdo oth ookt to ar Bmiesiqg') 3 
ry mea ee 2 fer 

- 4. pO? esremspbe ithe 265; re een 9 
adam A oda oe! doce oedwienes sae 
lone E ipoiginoeds aia | 

ov tinh aque stil ttt i riiost be at Pe 


: : 
Ags 
ie 
2 me 
i > 
7 ee* 
lal — 
0% rye q 
nS va Rp -« 
a, pee.’ 614 COD <a 
la @) DP r@ely A2an> ce 
6 af «© Vay POPC ue we” 


a “haw, | «ei \ is Gadi )ie 
q ith Qnee ; 
: De; Heng svpieae thy Yee i) 


| Portis te €e ; fw oe 
. rhage ede Raeeprs (Im 
MS 


(¢97 a8ed ‘saysupasay upHgnsg Ss JaaspueT WO01,,) 


‘ 


YHANITAO NVINOTAUVE 


Parte hae) | 


POev! 


; 


“Mylo e6G1 
7] 


wn I 


i fe Rs 


7 


~y Ts 
é » 


> } 


13" 


—e—— 


— 


7h 

q. 
‘ 
4« 


PRESERVATION AND DISCOVERY OF THE ZEND-AVESTA. 


The written text of the Zend-Avesta is to be referred to the reign of 
Ardeshir Babegan, originally a Persian officer of royal descent, who, 
serving in the army of Artaban the Parthian, revolted, and succeeded in 
relieving Persia of the Parthian yoke, and re-establishing the ancient 
Empire, about 226 years after Christ. 

The history of Persia as an independent nation had then been a 
blank for five hundred years; it having been divided into petty kingdoms, 
ruled over first by the Greeks and then by the Parthians, from een) B.C., 
to 226, A. D. 

The first care of Ardeshir was to restore the national religion to its 
primitive splendour; to effect which he summoned the Mobeds to collect 
the writings and traditions of the ancient faith. The language of the 
Avesta had long before ceased to be spoken. The Mobeds discharged 
their task honestly, without interpolating any new doctrines of their own. 
Occasionally, when the original text was imperfect, they introduced a few 
words to connect these; but these, Professor Westergaard says, are merely 
simple clauses or introductory words, partly found already in the ancient 
texts; and even these betray a want of real knowledge. 

We may therefore [Mr. Bleeck says, in his introduction to his translation of 
the German version of the Avesta of Professor Spiegel], consider it certain that 
the text of the Avesta which we now possess is such as had been preserved by 
tradition from a very early period, and that, whatever may have been its imper- 


fections, it is at least genuine. Unfortunately, the imperfections are very nu- 
merous. 


Professor Miiller says (Lectures on the Science of Language, New 
York Ed. of 1869, 7. 205): 


It was chiefly through the Sanskrit, and with the help of comparative 
philology, that the ancient dialect of the Parsis or Fire-worshippers was deci- 
phered. The manuscripts had been preserved by the Parsi Priests at Bombay, 
where a colony of Fire-worshippers had fled in the tenth century. 

Other settlements of Guebres are to be found in Yezd and other parts of Kerman. 


Professor Whitney says (Oriental and Linguistic Studies, 1 53), that 
when these communities in Kerman and Yezd were visited in 1843, by 
Westergaard, he found them in the lowest state of decay, and fast becom- 
ng extinct by conversion to Mohammedanism. He says: 

They had almost lost the knowledge of their religion; they had but few 
manuscripts, and among these nothing that was not already known; they had 
forgotten the ancient tongues in which their scriptures were written, and were 


able to make use only of such parts of them as were translated into modern Per- 
Ridit. In another century, the religion of Zoroaster will probably have 


bo 


IRANO-ARYAN FAITH AND DOCTRINE 


become quite extinct in its native country, and will exist only in the Indian colony; 
but it has lived long enough to transmit as an everlasting possession to the after- 
world, all that has for centuries been in existence of the old and authentic records 
of its doctrines; and having done that its task may be regarded as fulfilled, and 
its extinction as a matter of little moment. 

Respecting the region [the same writer says (p. 166)], in which the Avesta 
had its origin, we may speak with more confidence; it was doubtless Bactria and 
its vicinity, the Northeastern portion of the immense territory occupied by the 
Iranian people, and far removed from those countries with which the Western 
World came more closely into contact. To give in detail the grounds upon which 
this opinion is founded, would occupy too much time and space here; they are, 
briefly stated, the relation which the Avestan language sustains to the Indian and 
to the other Persian dialects, difference of religious customs and institutions from 
those which we know to have prevailed in the West (as, for instance, that the 
Avesta knows nothing of the Magi, the Priestly caste in Media and in Persia 
proper), the indirect but important evidences derived from the general character 
of the texts, the views and conceptions which they represent, the state of culture 
and mode of life which they indicate as belonging to the people among whom they 
originated; and, especially the direct geographical notices which they contain. 

During the long interval of neglect and oppression [which ended with the 
overthrow of the Parthian rule, and the establishment of the Sassanian dynasty], 
say the traditions, the sacred books, even such as were saved from destruction by 
the tyrant Iskander [Alexander], had become lost, and the doctrines and rites of 
the Zoroastrian religion were nearly forgotten. King Ardeshir gathered from all 
parts of the land a great assembly of Mobeds, to the number, according to some, 
of fifty thousand, and from their memory and recitation of the scriptures, so much 
of the latter as was not forgotten was again collected and committed to writing. 
This, too, is a notice which there is much reason for believing to be in the main 
authentic. The whole state and condition of the collection, as it exists in our 
hands, indicates that its material must have passed through some process anal- 
ogous to this. The incomplete and fragmentary character of the books that 
compose it, the frequent want of connection, or the evident interpolations of 
longer or shorter passages, the hopelessly corrupt state of portions of the text, the 
awkward style and entire grammatical incorrectness displayed by others, all go 
to show that it must be, in some measure, an assemblage of fragments, combined 
without a full understanding of their meaning and connection. To this is to be 
added the evidence afforded by the alphabetic character in which the texts are 
written. The Avestan character is of Semitic origin, akin to the Syriac alphabets 
of the commencement of the Christian era, and closely resembling that of the 
inscriptions and upon the coins of the earliest Sassanids, of which it seems a 
developed form. It cannot, then, have been from the beginning the medium of 
preservation of the Zoroastrian scriptures, the Avesta cannot have been written 
in it before the time of Christ. But it is a very difficult matter to suppose a 
deliberate change in the method of writing a text esteemed sacred, unless when 
peculiar circumstances require or strongly favour it. The character comes to par- 
take of the sanctity of the matter written in it, and is almost as unalterable. It 
could hardly be, excepting when the body of scripture was assembled and cast into 
a new form, that it should be transcribed in a character before unused. The 
Sassanian reconstruction of the Zoroastrian canon, and its committal to writing 
in an alphabet of that period, must probably have taken place together. 


PRESERVATION AND DISCOVERY OF THE ZEND-AVESTA a 


The oldest existing manuscripts of the Avesta date from the early 
part of the fourteenth century, or not less than a thousand years later 
than the compilations, and most of them are considerably more modern, 
and, Professor Whitney says: 


They all offer the same text, there are indeed very considerable varieties of 
reading among them, as regards the orthography and the division of the words, so 
that not unfrequently different grammatical forms and different combinations 
seem to show themselves; yet, sentence by sentence, and page by page, they are 
found to agree in presenting the same matter in the same order; their disagree- 
ments are to be charged to the ignorance and carelessness of the copyists. They 
all represent a single original. So that we have in our hands nearly or quite all 
the scriptures recoverable when their recovery was attempted. 


Of the Zend language itself, Professor Max Miiller (Chips, 7. 81, et seq.) 
says. P 

Here, comparative philology has actually had to create and re-animate all 

the materials of language, in which it has afterwards to work. Little was known 

of the language of Persia and Media, previous to the Shahnameh of Firdusi, com- 

posed about 1000, A. D.; and it is due entirely to the inductive method of compar- 

ative philology that we have now before us contemporaneous documents of three 
periods of Persian language deciphered, translated and explained. We have the 
language of the Zoroastrians, the language of the Achemenians, and the language 

of the Sassanians, which represent the history of the Persian tongue, in three suc- 


cessive periods. . . . . All now rendered intelligible by the aid of compar- 
ative philology, while but fifty years ago their very name and existence were 
questioned. 


I interpose here the following, from Mr. Bleeck’s introduction to the 
translation of the Zend-Avesta. 


The Achemenian dynasty fell in 331 B. C. The Sassanian rose with Arde- 
shir, in 226 A. D. Thirty-one kings comprised it, and extended its empire, 
until, in the reign of Nushirwan the Just (A. D. 531 to 579), it reached from the 
banks of the Phoses to the shores of the Mediterranean, and from the Red Sea to 
the Jaxartes and the Indus. The last of the dynasty ascended the throne in 632, 
A. D. In his reign the Mohammedan invasion occurred, which swept away 
forever the dominion of the followers of Zarathustra, in 641, A. D. Ina short 
time, the Zarathustrian religion was almost rooted out of Persia, and the Parsees 
were confined to the oasis of Yezd, though a secret attachment to the religion o 
their ancestors lingered for many years among the landed nobility of Persia, 
particularly in the Eastern Provinces. 

About the middle of the seventh century, and a century later, the Parsees 
emigrated to India, and for more than a thousand years may be said to have been 
all but unknown to Europe. Their ancient language, the Zend, remained in 
obscurity for upwards of a thousand years, and had become almost extinct, when 
it was brought to Europe. 

It is now (1864) rather more than a century ago that a young Frenchman, 
by name Anquetil du Perron, happened to see a few pages in the Zend character, 
which had been copied from the Vendidad Sadé in the Bodleian Library (procured 


4 IRANO-ARYAN FAITH AND DOCTRINE 


at Surat in 1718). He immediately conceived the idea of going out to India in 
search of the original Zend writings; and having no other means of making the 
journey (a long and hazardous one in those days), he actually enlisted in a Regi- 
ment about to proceed to India. His friends now took his cause warmly in hand, 
and he was soon released from his enlistment, and sent out to India with a pension 
from the king, to enable him to prosecute his design. 

After various adventures, Anquetil was successful in his attempt: he pro- 
cured copies of the Avesta and other works relating to the Zarathustrian 
religion, made translations with the help of the Destur Darab, and returned in 
triumph to Europe. 


His translation of the Avesta was published, being, of course, very 
defective, and the only wonder being that he was able to produce any 
translation at all, his teacher, the Destur Darab, possessing no grammat- 
ical knowledge of the Zend, and he and Anquetil communicating with each 
other through the medium of Persian; the case thus resembling 


that of a man attempting to teach a language which he does not understand 
himself, by means of a language which his pupil understands but indifferently. 


Anquetil returned from India in 1762, his book was published in 
1771, and a German translation of it by Kleuker appeared in Germany 
in 1781. 

For many years after this, the study of Zend made scarcely any prog- 
ress. Erskine and some scholars regarded it as merely a corruption of 
Sanskrit, and this opinion was pretty generally received, until Professor 
Rask completely overturned it, and proved that Zend, though allied to 
Sanskrit, was a distinct language; and further, that modern Persian was 
derived from Zend as Italian is from Latin. His treatise, in Danish, was 
translated into German by Von der Hagen, and published in 1826. 

But the real founder of Zend philology was Eugene Burnouf, whose 
“Commentaries sur le Yagcna,” and ‘Etudes sur le langue et les textes 
Zends”’ are a monument of patient learning and critical acumen. 

He compared Anquetil’s translation with the Sanskrit version of 
Neryosengh, and carefully analyzed every word of the original Zend. His 
labours extended over a period of more than twenty years (1829-1852), 
during which time other scholars began to apply themselves to the study 
of the Zend. The discovery that it was one of the languages of the cunei- 
form inscriptions gave a fresh importance to the language of the Avesta. 
Sir H. C. Rawlinson translated a large portion of these inscriptions by 
means of the Zend, and Zend philology now made rapid progress. 

Burnouf had caused the Vendidad Sadé to be lithographed and pub- 
lished in a magnificent folio volume, and in 1850 Professor Brockhaus 
of Leipzig published an edition of it in Roman characters, and added to it — 
a glossary. In 1852-54, Professor Westergaard gave a complete edition 


PRESERVATION AND DISCOVERY OF THE ZEND-AVESTA 5 


of the Avesta and Khordah Avesta, in Zend characters. Professor Haug, 
in 1862, published essays on the language, writings and religion of the 
Parsees, at Bombay; and in 1852 Professor Spiegel published a German 
version of the Avesta, followed in 1859 by a version of the Vispered and 
Yacna, and in 1863 by one of the Khordah Avesta. An English trans- 
lation of all these, by Arthur Henry Bleeck, was published in England 
in 1864. 
I return now to Miiller: 


The labours of Anquetil du Perron, who first translated the Zend-Avesta, 
were those of a bold adventurer, not of a scholar. Rask was the first who, with 
the material collected by du Perron and himself, analyzed the language scientif- 
ically. He proved: 


1. That Zend was not a corrupted Sanskrit, as supposed by W. Erskine, but 
that it differed from it as Greek, Latin or Lithuanian differed from one another, 
and from Sanskrit. 

2. That the modern Persian was really derived from Zend, as the Italian 
was from Latin; and 

3. That the Avesta, or the works of Zarathustra, must have been reduced 
to writing at least previously to Alexander’s conquest. The opinion that Zend 
was an artificial language (an opinion held by men of great eminence in Oriental 
philology, beginning with Sir Wm. Jones) is passed over by Rask as not deserving 
of refutation. 

The first edition of the Zend texts, the critical restitution of the MSS., the 
outlines of a Zend grammar, with the translation and philological anatomy of 
considerable portions of the Zarathustrian writings were the work of the late 
Eugene Burnouf. He was the real founder of Zend philology. It is clear from 
his works, and from Bopp’s valuable remarks in his comparative grammar, that 
Zend, in its grammar and its dictionary, is nearer to Sanskrit than any other Indo- 
European language. Many Zend words can be re-translated into Sanskrit, by 
simply changing the Zend letters into their corresponding forms in Sanskrit. 
With regard to the correspondence of the letters, in Grimm’s sense of the word, 
Zend ranges with Sanskrit and the classical languages. It differs from Sanskrit 
principally in its sibilants, nasals and aspirates. The Sanskrit s, for instance, 
is represented by the Zend h, a change analogous to that of an original s into 
the Greek aspirate, only that in Greek this change is not general. Thus the 
geographical name hapta-hendu, which occurs in the Avesta, becomes intelligible 
if we re-translate the Zend hf, into the Sanskrit s. For Saptasindhu, or the 
seven rivers, is the old Vaidic name of India itself, derived from the five rivers of 
the Punjab, together with the Indus and the Sarasvati. 

Where Sanskrit differs in words or grammatical peculiarities from the North- 
ern members of the Aryan family, it frequently coincides with Zend. The 
numerals are the same in all these languages, up to 100. The name for ‘thousand,’ 
however, Sahosra, is peculiar to Sanskrit, and does not occur in any of the Indo- 
European dialects, except in Zend, where it becomes hazoura. Inthe same manner, 
the German and Sclavonic languages have a word for ‘thousand,’ peculiar to them- 
selves; as also in Greek or Latin we find many common words, which we look for 
in vain in any of the other Indo-European dialects. These facts are full of his- 
torical meaning, and with regard to Zend and Sanskrit, they prove that these two 


6 IRANO-ARYAN FAITH AND DOCTRINE 


languages continued together, long after they were separated from the common 
Indo-European stock. 

Still more striking is the similarity between Persia and India, in religion 
and mythology. Gods unknown to any Indo-European nation are worshipped 
under the same names in Sanskrit and Zend; and the change of some of the most 
sacred expressions in Sanskrit into names of evil spirits in Zend, only serves to 
strengthen the conviction that we have here the usual traces of a schism, which 
separated a community that had once been united. 

Burnouf, who compared the language and religion of the Avesta principally 
with the later Sanskrit, inclined at first to the opinion that this schism took 
place in Persia, and that the dissenting Brahmans immigrated afterwards into 
India. This is still the prevailing opinion; but it requires to be modified in ac- 
cordance with new facts elicited from the Veda. 


The Vaidik worship was of Fire, Light, Heat, and their manifesta- 
tions. Light, Heat, the softening and melting Potency were Subsistences, 
or Hypostases, of the one universal substance, Fire. There is no con- 
ception in the Veda of any Deity, Spirit or Power creative, intelligent or 
otherwise, superior to the Fire, Agni, whose name is preserved in the Latin 
Ignis. This philosophical creed was itself a long step forward from the 
original worship of the heavenly bodies and physical agents of nature, the 
remains whereof are found in the Veda, in the adoration of Mitra, Varuna 
and Aryaman, the Maruts, Ushas and the Aswins. The Keltic, Sclavonic, 
Germanic and the Greek and Latin outflowings from the great sea of Aryan 
life, took place before the worship of Agni and Indra had succeeded that 
of the heavenly bodies, and in each race that so flowed off and colonized 
and conquered, the original rude faith and nature worship was developed 
with different results, each, perhaps even adopting at first the names given 
by the people whom they conquered and incorporated with themselves, 
to the Sun, Planets, Stars and other natural objects. 

The opinion of all the commentators is, that the Iranian emigration 
was a consequence of the reform in the Aryan faith, instituted by Zara- 
thustra. I shall endeavour to show that there is no evidence of any schism 
at all; that before Agni, Indra, Vishnu and Varuna were known as Gods, 
but when Mitra and Vayu were, Yima, an Aryan chief, led a large body 
of emigrants across the Oxus, to the South of that river, and occupied the 
eastern part of Bactria, leaving behind in Sogdiana those of the race whose 
descendants afterwards emigrated to the Indus country by the way of 
Kabul. 

I shall endeavour to show that Yima (by the name of Yama) was 
remembered with veneration, ages afterward, by the Indo-Aryans, as the 
chief who led a large force of ‘‘the fathers’ across the mighty water, and 
opened the way for others to follow, having free choice of routes; that 
Yima occupied and settled in the fertile plain, South of the Oxus, in which 


PRESERVATION AND DISCOVERY OF THE ZEND-AVESTA 7 


the city of Balkh, anciently Bactra, stands; and that, among those of the 
race who had remained behind, and by their descendants in India, he 
came to be regarded as the first man that died, and as having conveyed 
the souls of the fathers across the streams, into the land of the departed; 
until he came to represent Death himself. 

I think it will appear that while the Indo-Aryan mind was slowly 
attaining the conceptions of a higher nature than those of star worship, 
and the philosophical doctrines of the Agni and Indra worship were devel- 
oping themselves, Zarathustra advanced from the Fire-worship to that of 
an Infinite source of Light and Life, containing within itself an infinite 
intellect and infinite beneficence as well as power; and to the philosophic 
conception of Divine action by Emanations, personifying His attributes 
and Potencies, and whereby only the infinite God was revealed. It will 
appear that this no more caused a schism in Bactria, than the advance to 
the Agni and Indra worship created one in Kabul or Sapta Sindhu; but 
all the Irano-Aryans embraced the faith taught by Zarathustra. 

Indra is not named at all in the Zend-Avesta. It is generally said 
that he is named, once or twice. I think it will appear that he is not. 
The Devas, originally the luminaries of the sky, and which became spir- 
itual beings for the Indo-Aryans, after Yima’s emigration became evil 
spirits to the Irano-Aryans, simply because they were the Stars and other 
bodies that the native tribes and hostile Tatars or Toorkhs adored. 

Zarathustra lived some generations after Yima, and at a time, as 
I think it will clearly appear, when strong bodies of Tatar, Scythian or 
Toorkish horsemen (Drukhs), had invaded Bactria and possessed them- 
selves of a large portion of it, including the fertile plain which I have 
mentioned (called in the Zend-Avesta ‘‘the Best Place’’); and the business 
of Zarathustra’s life was to unite the Aryan people against these infidel 
invaders, and the native tribes, which, once conquered and converted, had 
relapsed, and, allied with the invaders, had marauded and plundered at 
will along the Aryan border, and far into the bowels of the land. 

“Zend’’, Miiller continues, if compared with classical Sanskrit, exhib- 
its, in many points of grammar, features of a more primitive character 
than Sanskrit. But it can now be shown, and Burnouf himself admitted 
it, that when this is the case, the Vaidik differs on the very same points 
from the later Sanskrit, and has preserved the same primitive and irregular 
form as the Zend. I still hold that the name of ‘‘Zend’’ was originally a 
corruption of the Sanskrit word Khandas, which is the name given to the 
language of the Veda by Panini and others. When we read in Panini’s 
grammar that certain forms occur in Khandas, but not in the classical 
language, we may almost always translate Khandas by Zend, for nearly 
all these rules apply equally to the language of the Avesta. 


8 IRANO-ARYAN FAITH AND DOCTRINE 


In mythology, also, the nemina and numina of the Avesta appear at first 
sight more primitive than in Manu or the Mahabharata. But if regarded from a 
Vaidik point of view, this relation shifts at once, and many of the gods of the 
Zarathustrians come out once more as mere reflections and deflections of the 
primitive and authentic Gods of the Veda. It can now be proved, even by 
geographical evidence, that the Zarathustrians had been settled in India, before 
they emigrated into Persia. I say the Zarathustrians, for we have no evidence 
to bear us out in making the same assertion of the nations of Persia and Media in 
general. That the Zarathustrians and their ancestors started from India during 
the Vaidik period, can be proved as distinctly as that the inhabitants of Massilia 
started from Greece. The geographical traditions in the first Fargard of the 
Vendidad do not interfere with this opinion. If ancient and genuine, they would 
embody a remembrance preserved by the Zarathustrians, but forgotten by the 
Vaidik poets. . . . . a remembrance of times previous to their first common 
descent into the country of the Seven Rivers. If of later origin, and this is more 

likely, they may represent a geographical conception of the Zarathustrians after 
they had become acquainted with a larger sphere of countries and nations, sub- 
sequent to their emigration from the land of the Seven Rivers. 


And Professor Miiller adds, in a note: 


The purely mythological character of this geographical chapter has been 
proved by M. Michel Bréal [Journal Astatique, 1862]. Professor Spiegel 
considers the first Fargard, ‘a most important geographical record of the coun- 
tries known to the early Iranians.’ ‘It was formerly held,’ he says, ‘that this 
Fargard contained a series of traditions relating to the most ancient migration 
of the Aryan race; but the best authorities are now agreed that the idea of ‘‘suc- 
cessive migrations’ by the Aryans into the various countries enumerated must be 
given up. Bunsen and Haug, however, we believe, still adhere to their previous 
opinion.’ 

We shall refer, shortly, to Baron Bunsen’s opinion in regard to it, 
and to the time of the Iranian separation; and I only remark here that I 
am not at all convinced that the Iranians or Zarathustrians did not sep- 
arate and flow off toward Persia, until the Vaidik period. I think that 
this emigration took place long before the Aryan settlement in the land of 
Seven Rivers or the Indus country. The religious hymns called the 
Gathas contain the pure and primitive Zarathustrianism; and were evi- 
dently written, or rather composed, at a period considerably older than the 
Vaidik one, and among a people of more primitive and simple habit of life 
than is displayed to us by the Veda. And Miiller admits that these and 
similar questions of the highest importance for the early history of the 
Aryan language and mythology must await their final decision, until the 
whole of the Veda and the Avesta have been published. 


Westergaard and Spiegel agree in considering the Veda as the safest key 
to an understanding of the Avesta. Professor Roth of Tiibingen, has well 
expressed the mutual relation of the Veda and Zend-Avesta under the following 
simile: “The Veda,’ he writes, ‘and the Zend-Avesta are two rivers, flowing 
from one fountain head: the stream of the Veda is fuller and purer, and has 


PRESERVATION AND DISCOVERY OF THE ZEND-AVESTA 9 


remained truer to its original character; that of the Zend-Avesta has been in various 
ways polluted, has altered its course, and cannot, with certainty, be traced back 
to its source.’ 

As to the language of the Achamenians, presented to us in the Persian 
text of the cuneiform inscriptions, there was no room for doubt, as soon as it 
became legible at all, that it was the same tongue as that of the Avesta, only in a 
second stage of its continuous growth. The process of deciphering these bundles 
of arrows by means of Zend and Sanskrit, has been very much like deciphering 
an Italian inscription, without a knowledge of Italian, simply by means of classical 
and medieval Latin. It would have been impossible, even with the quick per- 
ception of a Grotefend, to read more than the proper names and a few titles, on 
the walls of the Persian palaces, without the aid of Zend and Sanskrit; and it seems 
almost providential, as Lassen remarked, that these inscriptions, which at any 
previous period would have been in the eyes of either classical or Oriental scholars 
nothing but a quaint conglomerate of nails, wedges or arrows, should have been 
rescued from the dust of centuries at the very moment when the discovery and 
study of Sanskrit and Zend had enabled the scholars of Europe to grapple suc- 
cessfully with their difficulties. 


Spiegel, as quoted here by Miiller in a note (p. 88), arranges the 
different portions in the order of their antiquity: 


1. The second part of the Yagna (the Gathas), as separated in respect 
to the language of the Zend-Avesta, yet not composed by Zarathustra himself, 
since he is named in the third person; and, indeed, everything intimates that 
neither he nor his disciple Gushtasp was alive. 2. The Vendidad, which, though 
not originally composed as it now stands, it having suffered both earlier and later 
interpolations, is still, in its present form, of a considerable antiquity. Among 
the writings of the last period are the first part of the Yacna, and the Yeshts in 
Khurdah Avesta. It is a significant fact that in the oldest of these writings, the 
Gathas, nothing is fixed in the doctrine regarding God. In the Vendidad we trace 
the advance to a theological, and, in its way, mild and scientific system. Out of 
this, in the last place, there springs the stern and intolerant religion of the 
Sassanian epoch. 

The language of the Avesta [Miiller continues], though certainly not 
the language of Zarathustra, displayed a grammar so much more luxuriant, and 
forms so much more primitive [than the mountain records of the Achzemenian 
dynasty, the edicts of Darius], that centuries must have elapsed between the two 
periods represented by these two strata of language. And yet [he says], the 
phonetic system of the cuneiform inscriptions was more primitive and regular 
than even that of the earlier portions of the Avesta. The confusion in the pho- 
netic system of the Zend grammar is no doubt owing to the influence of oral 
tradition; which, particularly if confided to the safeguard of a learned priesthood, 
is able to preserve, during centuries of growth and change, the sacred accents of a 
dead language; but it is liable at least to the slow and imperceptible influences of 
a corrupt pronunciation. There are no facts to prove that the text of the Avesta, 
in the shape in which the Parsis of Bombay and Yezd now possess it, was com- 
mitted to writing previous to the Sassanian dynasty (226, A. D.). After that 
time, it can indeed be traced, and to a great extent be controlled and checked by 
the Huzvaresh translations made under that dynasty. Additions to it were made, 
it seems, after these Huzvaresh translations; but their number is small, and we have 


10 IRANO-ARYAN FAITH AND DOCTRINE 


no reason to doubt that the text of the Avesta in the days of Arda Viraj, was, on 
the whole, exactly the same as at present. At the time when these translations 
were made, it is clear from their own evidence, that the language of Zarathustra 
had already suffered, and that the ideas of the Avesta were no longer fully under- 
stood, even by the learned. Before that time we may infer, indeed, that the 
doctrine of Zarathustra had been committed to writing, for Alexander is said to 
have destroyed the books of the Zarathustrians; Hermippus of Alexandria is said 
to have read them. | 

Thus far the history of the Persian language had been reconstructed by the 
genius and perseverance of Grotefend, Burnouf, Lassen, and, last but not least, 
by the comprehensive labours of Rawlinson, from the ante-historical epoch of 
Zarathustra, down to the age of Darius and Artaxerxes II. . . . . The his- 
tory of the Persian language after the Macedonian conquest, and during the 
Parthian occupation, is indeed but a blank page. The next glimpse of an authen- 
tic contemporaneous document is the inscription of Ardeshir, the founder of the 
new national dynasty of the Sassanians. It is written in what was once called 
Pehlevi, and is now more commonly known as Huzvaresh, this being the proper 
title of the language of the translation of the Avesta. . . . To judge from the 
specimen given by Anquetil du Perron, it was not to be wondered at that this 
dialect, then called Pehlevi, should have been pronounced an artificial jargon. 
Even where more genuine specimens of it became known, the language seemed 
so overgrown with Semitic and barbarous words, that it was expelled from the 
Iranian family. Sir William Jones pronounced it to be a dialect of Chaldee. 
Spiegel, however, who is now publishing the text of these translations, has estab- 
lished the fact that the language is truly Aryan, neither Semitic nor barbarous, 
but Persian in roots and grammar. 


From a ‘‘chip’’ of Professor Miiller [On the Study of the Zend- 
Avesta in India’’ (Chips 7. 118)], we take the following: 


Next to Sanskrit, there is no more ancient language than Zend; and next 
to the Veda, there is, among the Aryan nations, no more primitive religious code 
‘than the Zend-Avesta. 


The Zend, I believe, is an older Aryan dialect or language than the 
Sanskrit of the Veda; and the Gathdas older compositions than most of the 
Vaidik hymns, and much older than any other compositions now in exist- 
ence. 


It is well known that such was the enthusiasm kindled in the heart of 
Anquetil du Perron by the sight of a fac simile of a page of the Zend-Avesta, that 
he spent six years (1754-1761) in different parts of western India, trying to’collect 
MSS. of the sacred writings of Zarathustra, and to acquire from the Dustoors a — 
knowledge of their contents. 


Rask, a learned Dane, collected many valuable MSS. at Bombay, 
and wrote in 1826 his essay, ‘‘On the Age and Genuineness of the Zend 
Language.’ Westergaard, also a Dane, went to India (1841-1843) before 
he undertook to publish his edition of the religious books of the Zarathus- | 
trians, at Copenhagen, in 1852. During all this time, French and German — 


PRESERVATION AND DISCOVERY OF THE ZEND-AVESTA . 11 


scholars, like Burnouf, Bopp and Spiegel were hard at work in decipher- 
ing the curious remains of the Magian religion. 


The translation of the Zend Avesta, published by Anquetil du Perron, with the 
assistance of Dustoor Darab, was by no means trustworthy. It was, in fact, a 
French translation of a Persian rendering of a Pehlevi version of the Zend 
original. It was Burnouf who, aided by his knowledge of Sanskrit, and his 
familiarity with the principles of comparative grammar, approached for the first 
time the very words of the Zend original. He had to conquer every inch of 
ground for himself, and his Commentaire sur le Yacna is, in fact, like the deci- 
phering of one long inscription, only surpassed in difficulty by his later decipher- 
ments of the cuneiform inscriptions of the Achemenian monarchs of Persia. 

There are at present five editions, more or less complete, of the Zend-Avesta. 
The first was lithographed under Burnouf’s direction, and published at Paris, 
1829-1843. The second edition of the text, transcribed into Roman characters, 
appeared at Leipzig, 1850, published by Professor Brockhaus. The third edition, 
in Zend characters, was given to the world by Professor Spiegel, 1851; and about 
the same time a fourth edition was undertaken by Professor Westergaard, at 
Copenhagen, 1852 to 1854. There are one or two editions of the Zend-Avesta, 
published in India, with Gujerati translations, which we have not seen, but which 
are frequently quoted by native scholars. A German translation of the Zend- 
Avesta was undertaken by Professor Spiegel, far superior in accuracy to that of 
Anquetil du Perron, yet in the main based on the Pehlevi version. Portions of 
the ancient text had been minutely analyzed and translated by Dr. Haug [Professor 
of Sanskrit in the Poona College at Bombay, and author of Essays on the Sacred 
Language, Writings and Religion of the Parsees published at Bombay, 1862], 
even before his departure for the East. 


The first volume of the German translation by Professor Spiegel 
was published in 1852, and the other two volumes some years after. All 
these are translated into English by Mr. Bleeck, and the version of Profes- 
ior Spiegel carefully compared with a Gujerati manuscript translation. 


The Zend-Avesta [Professor Miiller continues], is not a voluminous work. 
We still call it the Zend-Avesta, though we are told that its proper title is . 
Avesta Zend; nor does it seem at all likely that the now familiar name will ever 
be surrendered for the more correct one. . . . Nor do we feel at all con- 
vinced that the name of Avesta Zend is the original and only correct name. 
According to the Parsis Avesta means sacred text; Zend, its Pehlevi translation. 
But in the Pehlevi translations themselves, the original work of Zarathustra is 
spoken of as Avesta Zend. Why it is so called by the Pehlevi translators, we are 
nowhere told by the translators themselves, and many conjectures have, in conse- 
quence, been started by almost every Zend scholar. Dr. Haug supposes that the 
earliest portions of the Zend-Avesta ought to be called Avesta, the later portions 
Zend; Zend meaning, according to him, commentary, explanation, gloss. Neither 
the word Avesta nor Zend, however, occurs in the original Zend texts, and though 
Avesta seems to be the Sanskrit avasth@, the Pehlevi apestak, in the sense of 
‘authorized text,’ the etymology of Zend, as derived from a supposed zanti, San- 
skrit gnati, ‘knowledge’, is not free from serious objections. Avesta Zend was most 
likely a traditional name, hardly understood even at the time of the Pehlevi 


12 


In 
says: 


IRANO-ARYAN FAITH AND DOCTRINE 


translators, who retained it in their writings. It was possibly misinterpreted by 
them, as many other Zend words have been at their hands, and may have been 


originally the Sanskrit word Khandas, which is applied by the Brahmans to the © 


sacred hymns of the Veda. 
Though the existence of different dialects in the ancient texts was pointed 


out by Spiegel, and although the metrical portions of the Yagna had been clearly 
marked by Westergaard, it is nevertheless Haug’s great achievement to have — 


extracted these early relics, to have collected them, and to have attempted a 


complete translation of them, as far as such an attempt could be carried out at the ~ 


present moment. His edition of the Gathas—for this is the name of the ancient 


metrical portions—marks an epoch in the history of Zend scholarship, and 


the importance of the recovery of these genuine relics of Zarathustra’s religion 


has been well brought out by Bunsen in the least known of his books [‘‘Gott in _ 


der Geschtchte’’}. : 


We by no means think that the translations here offered by Dr. Haug are 
final. 


Many of the passages as translated by him are as pie as daylight, and — 
carry conviction by their very clearness. Others, however, are obscure, hazy, © 
meaningless. We feel that they must have been intended for something else, — 


something more definite and forcible, though we cannot tell what to do with the 


words as they stand. Sense, after all, is the great test of translation. We must. 


feel convinced there was good sense in these ancient poems, otherwise mankind — 


would not have taken the trouble to preserve them; and if we cannot discover 
good sense in them, it must be either our fault, or the words as we now read them 
were not the words uttered by the ancient prophets of the world. 


the article [‘‘Progress of Zend Scholarship” (Chips 1. 129)], Miiller 


There are certain branches of philological research, which seem to be con- 
stantly changing, shifting, and, we hope, progressing. After the key to the 
interpretation of ancient inscriptions has been found, it by no means follows that 
every word can at once be definitely explained, or every sentence correctly con- 
strued. Thus it happens that the same hieroglyphic or cuneiform text is rendered 
differently by different scholars; nay, that the same scholar proposes a new ren- 
dering not many years after his first attempt at a translation has been published. 
And what applies to the decipherment of inscriptions, applies with equal force to 
the translation of ancient texts. A translation of the hymns of the Veda, or of 
the Zend-Avesta, and, we may add, of the Old Testament too, requires exactly 


the same process as the deciphering of an inscription. The only safe way of 


finding the real meaning of words in the sacred texts of the Brahmans, the Zara- 
thustrians or the Jews, is to compare every passage in which the same word occurs, - 


and to look for a meaning that is equally applicable to all and can at the same 


time be defended on grammatical and etymological grounds. This is no doubt a 
tedious process, nor can it be free from uncertainty; but it is an uncertainty 
inherent in the subject itself, for which it would be unfair to blame those by whose 
genius and perseverance so much light has been shed on the darkest pages of 
ancient history. To those who are not acquainted with the efforts by which 
Grotefend, Burnouf, Lassen and Rawlinson unravelled the inscriptions of Cyrus, 
Darius and Xerxes, it may seem inexplicable, for instance, how an inscription 
which at one time was supposed to confirm the statement, known from Herodotus, 


- mal 


PRESERVATION AND DISCOVERY OF THE ZEND-AVESTA 13 


that Darius obtained the sovereignty of Persia by the neighing of his horse, should 
now yield a very different meaning. 

The fact that different scholars should differ in their interpretations, or 
that the same scholar should reject his former translation, and adopt a new one 
that possibly may have to be surrendered again as soon as new light can be thrown 
on points hitherto doubtful and obscure—all this, which, in the hands of 
those who argue for victory and not for truth, constitutes so formidable a 
weapon, and appeals so strongly to the prejudices of the many, produces very little 
effect in the minds of those who understand the reason of these changes, and to 
whom each new change represents but a new step in the advance of the discovery 
of truth. 


In many cases of the same word used in different passages, it must 
be equally as impossible in the Veda or Zend-Avesta as it is in the Hebrew 
books to find ‘“‘a meaning that is equally applicable to all.’’ The same 
word often has meanings that are opposites to each other; as Kadosh, 
for example, means “consecrated,” “holy,” and also ‘‘a prostitute,’ and 
nekah means ‘‘was devastated,’’ also ‘‘escaped punishment.’ Derivative 
and secondary meanings from the same root very often so diverge as to 
become complete contraries. To assign later meanings to ancient words is 
to give incorrect meanings, also, and to use, in translating very ancient 
books, words that are now expressive of ideas that did not exist when the 
books were composed, is entirely to mistranslate; as, for example, the words 
“Heaven” and “‘Spirit’’ in translating the Veda. 


The meaning of words changes imperceptibly and irresistibly. Even where 
there is a literature, and a printed literature like that of modern Europe, four 
or five centuries work such a change that few even of the most learned divines 
in England would find it easy to read and to understand accurately a theological 
treatise written in English four hundred years ago. The same happened, and 
happened to a far greater extent, in ancient languages. Nor was the sacred 
character attributed to certain writings any safeguard. On the contrary, greater 
violence is done by successive interpreters to sacred writings than to any other 
relics of ancient literature. Ideas grow and change, yet each generation tries to 
find its own ideas reflected in the sacred pages of their early prophets, and in 
addition to the ordinary influences which blur and obscure the sharp features of 
old words, artificial influences are here at work, distorting the natural expression 
of words which have been invested with a sacred authority. Passages in the Veda 
or Zend-Avesta which do not bear on religious or philosophical doctrines are gen- 
erally explained simply and naturally, even by the latest of native commentators. 
But as soon as any word or sentence can be so turned as to support a doctrine, 
however modern, or a precept, however irrational, the simplest phrases are tor- 
tured and mangled till at last they are made to yield their assent to ideas the most 
foreign to the authors of the Veda and Zend-Avesta. 

To find out how the words of the Old Testament were understood by those 
to whom they were originally addressed, is a task attempted by very few inter- 
preters of the Bible. The great majority of readers transfer without hesitation 
the ideas which they connect with words as used in the nineteenth century to the 
mind of Moses or his contemporaries, forgetting altogether the distance which 


14 IRANO-ARYAN FAITH AND DOCTRINE 


divides their language and their thoughts from the thoughts and language of the 
wandering Tribes of Israel. How many words, again, there are in Homer, which 
have indeed a traditional interpretation, as given by our dictionaries and com- 
mentaries, but the exact purport of which is completely lost, is best known to Greek 
scholars. 


Miiller here instances the word gephurai, in the expression polemoto 
gephurai, rendered “‘bridges of war,’’ what Homer meant by it being 
wholly unknown; and the word hieros, sacred, as applied to a fish and a 
chariot. 


Considering the difficulty of translating the passages of the Zend-Avesta, 
we can never hope to have every sentence of it rendered into clear and intelligible 
English. Those who for the first time reduced the sacred traditions of the Zara- 
thustrians to writing, were separated by more than a thousand years from the 
time of their original composition. After that came all the vicissitudes to which 
manuscripts are exposed during the process of being copied by more or less ig- 
norant scribes. The most ancient MSS. of the Zend-Avesta date from thé 
beginning of the fourteenth century. It is true there is an early translation of 
the Zend-Avesta, the Pehlevi translation, and a later one in Sanskrit by Neriosengh. 
But the Pehlevi translation, which was made under the auspices of the Sassanian 
kings of Persia, served only to show how completely the literal and grammatical 
meaning of the Zend-Avesta was lost even at that time, in the third century after 
Christ; while the Sanskrit translation was clearly made, not from the original, 
but from the Pehlevi. 


I copy now from Bunsen (Egypi’s Place in Universal History, 1. 
455, et seq.): 


Many years elapsed after the talented Anquetil made the discovery of 
the Zend-Avesta, before the researches on that head were established on a firm 
foundation. The labours of Benfey, Spiegel, Westergaard and Haug have been 
added to those of Burnouf, and we now possess still more extensive investigations 
by the last three writers, into the records of the Zarathustrian religion. The 
unfortunate notion that Zoroaster’s king Gustasp was Darius, the son of Hystaspes, 
has been abandoned by men of learning, and it would now be as unscientific to 
controvert such an idea, as it formerly was to advance it. We have intimated in 
the First Book, that the central point of the old Aryan dominion was Bactria. 
Haug has very recently also maintained that the language of the Zend books is 
Bactrian. 

We take up the subject with the advantage of having two fresh resting- 
places. In the first place, we have additional proof of the correctness of the fact 
already assumed by Niebuhr; that in the year 1903 before Alexander, or 2234, 
B. C., a Zarathustrian king of Media conquered Babylon, and that the iseta 
aeiiet he founded there reigned more than two hundred years. 

Bactria, however, and not Media, was the original seat of Zarathustrian— 
lore. This in itself compels us to inquire whether the date of the Great Founder 
of that religion must not be placed much earlier; and in endeavouring to fix that 
date, we have obtained important vantage-ground. 

In the second place, we can now institute our historical inquiry upon a— 
more certain philological basis. 


PRESERVATION AND DISCOVERY OF THE ZEND-AVESTA 15 


Bunsen then proceeds to examine the first Fargard of the Vendidad, 
declaring that the labours of Dr. Haug had confirmed his conviction, 


that the nucleus of this record dates from the most ancient times, and that its 
contents are nothing less than the reminiscences of the passages of the Aryans to 
India, in other words, the succession of the foundation of fourteen kingdoms, the 
last and most Southern of which was the Land of the Five Rivers, the Punjab. 


-He accompanies his discussion with a sketch prepared by Dr. 
Petermann, which I copy here. We have seen that Spiegel and others 
do not agree with him in regard to the meaning of this “‘Geographical 
Chapter of the Vendidad”’, which commences abruptly thus: 


1. Ahura Mazda spoke to the holy Zarathustra. 

2. I created, O holy Zarathustra, a place, a creation of delight. 

5. The first and best of regions and places have I created, I who am 
Ahura Mazda. 

6. The Airyana Vaéja of the good creation. 

13. The second and best of regions and places have I created, I who am 
Ahura Mazda. 

14. Gafi, the dwelling-place of Sughdha. 


Thus it proceeds, stating the creation of, in all, sixteen places, and 
as creation by Anra-Mainy‘is of a curse, a plague for each. The fourth 

s “Bakhdi, the beautiful, with lofty standards” (Spiegel and Bleeck), 
or “the happy Bakhdi with the tall banner’? (Haug and Bunsen); by 
which Spiegel understands the modern Balkh, and Haug and Bunsen, 
Bactria. ‘‘The tall plumes,’’ Bunsen says, ‘‘indicate the imperial banner 
(mentioned also by Firdousi), and refer consequently to the time when 
Bactria was the seat of empire.” 

The fifteenth place created is Hapta Hendt, the Indus country, called 
in the Vedas ‘‘Sapta Sindhavas”’ or ‘‘the Seven Rivers.’”’ And the sixteenth 
is “those who dwell without ramparts on the sea-coast,’’ according to 
Haug; but, according to Spiegel, ‘‘to the East of Ranha, which is gov- 
erned without Kings.” 

Certainly nothing is said in this Fargard about journeyings and 
emigrations. But Bunsen speaks thus, in regard to it: 


Two successful efforts of the critical school have at last established the 
value, and facilitated the understanding of the celebrated first Fargard or Section 
of the Vendidad. One of these was the study of the Bactrian language (commonly 
called Zénd), which was commenced by Burnouf and continued by Benfey, Spiegel 
and Haug. The other circumstance which facilitated the explanation of the above 
record was the eminently successful decipherment of the first or Bactro-Medo- 
Persian cuneiform writing of the Achemenids by Burnouf and Lassen, and 
latterly by Rawlinson’s publication and elucidation of the inscription of Bisutun. 
Among these inscriptions, the most important in its bearing upon this record is 
the list of the Iranian nations who were subject to Darius in Naksh-i-Rustam. 


16 IRANO-ARYAN FAITH AND DOCTRINE 


Ritter, in 1838, materially assisted in explaining the geographical portion of it. 
Here, however, insurmountable difficulties already presented themselves, as to 
the explanation of the names of individual countries. According to Burnouf we 
were completely in the dark as to at least three out of the fourteen provinces 
mentioned between Sogdiana and the Punjab. 

It should be generally known that he [Spiegel], was with Rhode in thinking 
that it contains the history of the gradual dispersion of the Aryans. The first 
argument in favour of it is, that Sogdiana is called the Primeval land. The fact 
of the Punjab being as unquestionably the most Southerly, as Sogdiana is*the 
Northeasterly, tends to strengthen this opinion. 

I start, therefore, upon the assumption that the opening of that sacred code 
contains as certainly an historical tradition of the Aryans, about their wanderings, 
expeditions and conquests as does the fourteenth chapter of Genesis an historical 
account of the oldest recorded war between Mesopotamia and Canaan. The histori- 
cal and geographical traditions therein contained became confused and obscured in 
early times; but we think we can point out which are the additions, and which the 
original text. The Fargard is divided into two great parts, one comprising the 
immigrations from the Eastern and Northeastern primeval country to Bactria, in 
consequence of a natural catastrophe and climatic changes; the other the subse- 
quent extension of the Aryan dominion through Eastern central Asia, which 
terminated in the occupation of the Punjab. 


I have spoken fully enough in regard to this ancient legend, in the 
Ancient Faith and Worship of the Aryans, and shall only repeat here 
that Bunsen fixes upon the slopes of the Belur (Bolor) Tagh, in the High- 
land of Pamir, between the 4oth and 47th degrees of North Latitude, and 
the 86th and goth degrees of Longitude, as the primeval home of the 
Aryans. Hence they emigrated, he holds, first to Sogdiana, thence to 
Margiana, and then to Bactria. He says: 


There is no one single fertile district in the whole of eastern central Asia of 
which our Aryan ancestors did not possess themselves, except Southern Media 
and all Farsistan or Persia. Now, as history exhibits the Aryan race spread 
throughout the whole of Media, but as dominant only in Persia, it follows that 
Ghilan and Masandaran formed the nucleus of these ancient possessions, which 
afterward became so important and celebrated. There cannot, therefore, be a 
more unfortunate theory than the one which makes Persia the original seat of 
Zarathustra and his doctrine. 


Philological and historical criticism has long ago set at rest the unfortunate 
theory that Vistaspa, who was mentioned in the books of the Zend-Avesta as the 
royal patron of Zarathustra, was the father of king Darius Hystaspes. 

The name of Zoroaster is already known to us as a royal name, from the 
Armenian edition of Eusebius in the Chaldean lists of Berosus. It is the name of 
the Median conqueror of Babylon, who vanquished the realm and city of the 
Chaldees, and founded the second Babylonian dynasty in the year 2234, B. C. 

The king can only have received this title from being a follower of 
Zarathustra, and professing the religion of the prophet: the title of ‘greatest 


PRESERVATION AND DISCOVERY OF THE ZEND-AVESTA 17 


minstrel’ is in character with that of the founder of a religion, not with that of a 
conqueror. 

But he was preceded by a series of eighty-four Median kings. Media 
again was not the historical birthplace of the religion and language of the Zend 
books, but Bactria, the seat of a primeval kingdom. 

Taking all the circumstances into consideration, the date of Zoroaster, as 
fixed by Aristotle, cannot be said to be so very irrational. He and Eudoxus, 
according to Pliny [N. H. xxx. 2], place him 6000 years before the death of Plato; 
Hermippus, 5000 before the Trojan War. The two dates above mentioned 
essentially agree; for 6000 years before the death of Plato [Olymp. 108. 1; B. C. 
348], brings us to about 6350; and the date of Hermippus is 6300, according to 
the common Alexandrian chronology of the Trojan War, 407 or 408 before Olymp. 
1, equaling 1184, B. C. 

At the present stage of the inquiry, the question whether this date is set 
too high cannot be answered in either the negative or affirmative. All that we 
know from Berosus is, that another dynasty of eighty-four kings reigned in Media 
before that of Zoroaster, whose names were given by Polyhistor. In the mean- 
time, we do not even know whether he conquered Media (that is, from Bactria), 
as he afterwards captured Babylon, or whether his family was Median. 

The determination of the age of the founder of the religion depends upon 
the answer to the following question: whether the appearance of Zarathustra in 
Bactria is to be placed before or after the emigration from Bactria? In the 
latter case, the only rational explanation would be, that a schism broke out in the 
country of the Indus, in consequence of which the adherents of the old fire-worship 
(the devotees of Agni) retraced their steps. 


The oldest Vedic Hymns were certainly composed at least 4000 and 
perhaps 5000 years before Christ, when the sun entered Gemini at the 
Vernal Equinox, and the stars Castor and Pollux were therefore worshipped 
as the Asvins. Zarathustra’s reform could not have been subsequent to 
the composition of these Hymns, and to the subordination of the worship 
of the Stars and Planets, to that of the Fire and Light principles, Agni 
and Indra. If it had, we should have found some traces of these names 
in the Gathas. : 

The Vaidic Devas were the Heavenly orbs; and their worship had 
preceded that of Agni and Indra. Zarathustra proscribed this Star and 
Planet worship, and the Devas became, for his followers, evil spirits and 
malevolent genii. Therefore his reform must have occurred before the 
worship of Agni and Indra had grown up, and at least 6000 years before 
Christ, probably in Bactria. The Gath4s give positive and ample evidence 
of a general state of society much more primitive and simple than that of 
the Punjab as reflected and painted in the Veda. 


Dr. Haug, in his introduction to the First Chapter of the Vendidad, 
shows that chapter to be, even after eliminating the later additions, 
decidedly after the time of Zarathustra, and posterior to the Gathas or 
Songs (in which the greater part of the genuine maxims and doctrines of 


18 IRANO-ARYAN FAITH AND DOCTRINE 


Zarathustra have been transmitted). The principal ground for this 
opinion we shall refer to hereafter. He adds: 


Though after this evidence no doubt can be entertained that the Chapter | 
belongs to the post-Zarathustrian period, this by no means implies that it is | 
generally of modern origin. The whole tenor of it would lead us, on the contrary, 
to conclude that it must be very old. A certain historical date, however, can 
hardly be given to it. From the names of the countries mentioned, it is clear 
that when it was composed, not only geographical information was very restricted, 
but also that the actual Aryan territory was of much more limited extent than 
we find it afterwards. At all events, it is older than the foundation of the Median 
Empire by Deioces (708, B. C.), inasmuch as several important Provinces of Media, 
such as Atropatene (Aderbeigdn), and several important cities, such as Ecbatana 
(Haqmatana in the first cuneiform writing), are not mentioned. This would not 
have been the case here, where Aryan civilization and Zarathustrian faith were 
widely spread, had Media then have exercised that influence over Iran, which she 
attained under Deioces. At the date of its composition, the Aryans probably had 
only first begun to spread through the Provinces of Media. Further proof of its 
high antiquity will be found in the predicate of Bactria, er¢édhwé-drafsha, ‘with 
the tall banner.’ This would seem to refer to a time when Bactria was the centre 
of an empire; for it can only mean the imperial banner, the KavyAni-direfsh, a 
banner of the Kajanians, which is mentioned in the Shahnameh. But the power 
of Bactria had been broken down by the Assyrians long before Deioces (about 
1200, B. C.). We may therefore place the date of the original at a period anterior 
to the Assyrian conquest. 

If, however, we look a little more closely into the scanty notices in this 
connexion, we shall find that the geography of the Zend-Avesta was not limited 
to the countries mentioned in this Chapter. The whole globe used to be divided 
into Seven Kareshvares (i. e., cultivable districts), the names of which frequently 
recur in the Jeshts (Yashts), (St. 10, 15, 67, 133), they are called Areza, Sava, 
Fradadhafshu, Vidadhafshu, Vouru-baresti, Vouru-garesti and Qaniratha. This 
account must be very ancient, inasmuch as the Seven-surfaced or Seven-portioned 
earth is mentioned already in the Gathas, and in fact in the first (Yasht 32. 3). 
In Yasht 29. 7, mention is also made of the earth, and its six regions (gavoi Khshvi- 
deméa urushaéibjo). 


It is strange that Dr. Haug should have considered these as 
divisions of the whole globe, and should not have suspected that they 
were simply divisions of one country. A division of the whole earth into 
portions was entirely out of the range of thought of the composers of the 
Gathas or Vendidad. 

The passages cited by him from the Jeshts or Yashts (of the Khudah- 
Avesta), are all from the tenth or Mihr-Yasht, addressed to Mithra. They 
are: 

[Mihr-Yasht (10) 4, 12 to 16]: Mithra, etc., who, as the first heavenly 
Yazata rises over Hara before the Sun, the Immortal, with swift steeds, who first, 
with golden form, seizes the fair summits, then surrounds the whole Aryan place 


[Aryan land], the most profitable; where Rulers, excellent, order round about the 
lands, where mountains, great with much fodder, abounding in water, afford wells 


PRESERVATION AND DISCOVERY OF THE ZEND-AVESTA 19 


for the cattle, where are canals, deep, full of water, where flowing waters, broad 
with water, hurry to Iskata and Pouruta, to Mouru and Hareva, to Gau, Cughda 
and Qairizao, to Arézahé, to Cavahé, to Fradadhafshu, to Vidadhafshu, to Vouru- 
barsti and Vouru-saisti, to this Kareshvare Qaniratha, the lofty, the dwelling-place 
of the cattle, the dwelling of the cattle, Mithra, the health-bringing, goes round, 
who marches unto all Kareshvares, as a heavenly Yazata bestowing brightness, 
etc. 


The meaning of this seems to me not to admit of doubt. Mithra, 
as the chief of the celestial luminaries, is represented before the Sun is 
visible, as pouring his light over the mountain tops, and then, rising, as 
flooding ‘with it the whole Aryan land. In this land, wise rulers have 
divided the arable and pasture lands among the people by boundaries; 
and great mountains, heavily wooded, and abounding with water, afford 
springs for the cattle, while there are deep channels in which broad rivers 
run to Iskata and six other places or towns, watering Arézahé and six 
other Kareshvares or divisions formed by these rivers, and in which the 
herds of cattle are pastured. This Aryan land is ‘‘profitable,”’ i. e., produc- 
tive or fertile; and the climate salubrious, for here Mithra is the health- 
bringing. 

Mr. Bleeck says, in a note, that the writer of verse 14 must have 
lived in the northeast of Eran, as he could scarcely have represented all 
the rivers as flowing North and South. In my work on The Fath and 
Worship of the Aryans, | have ventured to suggest that this Aryan land 
was Bactria, lying South of the Oxus, and having on the East and South 
the mountains of the Bolor Tagh, Caucasus and Paropamisus, from which, 
in the East, the great river Oxus flows, and from the South northward, 
seven rivers that flow into it, having between them the fertile valleys 
called Kareshvares. 

[v. 67]: Mithra is described as riding in his chariot from the 
Kareshvare Arezahé to the Kareshvare Qaniratha; which shows that in 
the former passage these sub-divisions of the country are named from 
east to west. 

And in verse 133, Mithra, with wide pastures, is represented as riding 
over all the Kareshvares, which are named, and in the same order. 

“The seven-fold earth’, in Gatha Ahunavaiti, Yacna xxxi1. 3, .on ’ 
which the Devas spread abroad unbelief, is simply the Aryan-land, 
composed of seven districts formed by the affluents of the Oxus. 

The reference to Yacna xxix. 7, is erroneous. 

Dr. Haug remarks that the circumstance of this old mythological 
division of the earth being omitted in the first Fargard, is an argument in 
favour of the historical.character of the original, and its great value for 
ancient Aryan history. I do not think it was ever a division of the earth, 
or mythological: and it was omitted in the first Fargard, because that is 


20 IRANO-ARYAN FAITH AND DOCTRINE 


a geographical recital of various Aryan countries, of which Bactria was 
only one. Of course the division of one of these countries into portions 
was not alluded to. But if my conjecture is right, it establishes the fact 
beyond controversy, that either Sogdiana or Bactria was the birthplace of 
the Zarathustrian worship and creed. The home of the Irano-Aryans was 
a “‘profitable”’ i. e., a productive, fertile land; and in the first Fargard the 
fourth land of blessing is Bakhdi. I am now convinced that Airyana 
Vaéja was the country immediately around Samarcand; Sughda, the second 
country, that in which the city of Bokhara now is; Mouru, the third, Merv 
or Margiana, South of the Oxus and West of Bactria; and Bakhd}, Bactria. 
I think I shall show that this removes all difficulties. 

Bakhdi is called ‘‘the fortunate spot.’ Of this phrase, Dr. Haug 
says, that we must necessarily identify it with the modern Balkh, the 
Bactria of the cuneiform writings, and the classics. He says: 


The difference in the terminations tra and dhé is easily accounted for by 
supposing Bdékhd? to mean principally the capital of Bactria; Bactra, the country 
itself. It is even possible that the one was in vogue in Eastern Iran, the other in 
Western Iran or Media. As far as the sense goes, it makes but little difference, 
Bak-ira is the ‘Most fortunate,’ Bakh-di ‘the fortunate’ spot. The predicate 
stra, i. e., ‘fortunate’ exactly suits the name. 


In his note to verse 5 of the first Fargard, Dr. Haug gives the original 
of the words translated by ‘‘Aryan-place,”’ in the Mihr-Yasht. They are: 


Atryo Shayanem, the latter being, he says, an ‘abstraction’ from shi, ‘to dwell’, 
and signifying ‘the dwelling, dwelling-place, country, district’. The shining 
Qaniratha, the seventh Kareshvare, is gava shayanem, the ‘land of cattle.’ 


Bunsen says (177. 570): 


The language of our Zend books is the old Bactrian of the home-country, worn 
down; that is, East Iranian. It forms a contrast to the Vedic as well as Sanskrit 
languages. That of the first cuneiform character, on the contrary, is West Iranian 
of a later epoch. 


Dr. Haug’s etymological annotations may be correct. I give them 
as I find them. I find no Sanskrit verb shi, and I find no other words 
resembling Bdékhdi or Bakh-tra, than Bhakta ‘‘ford’’ and Bhakti ‘“‘worship, 
devotion, service, etc.’ Tra is not the superlative termination. It is a 
suffix that forms locative adverbs, and substantives that express the 
instruments that are, as it were, the inanimate accomplishers of actions. 


BIRTHPLACE OF ZARATHUSTRIANISM. - 


In the article entitled ‘“The Relation Between the Vedic Times and 
That of Zoroaster, and the Starting Point of His Doctrine,”’ we find the 
following, by Bunsen: 


The Brahminism of the Sanskrit books is the mythico-pantheistic form of 
Vedic Naturalism, whereas the Zoroastrian books place a Supreme God above the 
powers of Nature. Magism is an article of later devélopment common to them 
both. What the later Zend books are to Zoroastrianism, the Atharva Veda is to 
Brahminism. Prayer has become a charmed formulary; thanksgiving, execration 
and curse, spirit, fire, life, death. 

But in searching after the historical connection, we soon lose our way in 
what appears impenetrable obscurity. Two very different paths present them- 
selves. Proper original Zoroastrianism may be placed after the religious schisms 
which sprang up in the Indian life of the Aryans. In that case, the religion which 
Zoroaster found in existence is the old form of the oldest Brahminism on the 
Sarasvati. Or we may assume that the original Zarathustra founded a new 
religion before the migration into India, as a mere counterpoise to the earliest 
Bactrian Naturalism; and that the Aryans when they migrated carried with them 
this primitive Zoroastrian religion, on their conquering expeditions, the last scene 
of which was the Indus country. 

The generally received opinion that the Brahmins who migrated into Media 
left Persia on account of the change introduced by Zoroaster is, in this case, alto- 
gether untenable. Upon such a supposition, Persia would be as great an 
anachronism as is the idea of the Brahmins migrating. Even Burnouf himself 
seems to have given this up, by the admission that the Zend, in its forms and 
grammar, approaches nearer to the language of the Vedas than the Sanskrit does. 


It has been noticed by Dr. Haug and others, that in the enumeration 
of the Aryan countries in the first Fargard, as far as the eleventh land of 
blessing, the direction is from northeast to southwest, these eleven 
being, 1. Airyanem V4ej6, or Iran pure and simple; 2. Sogdiana, the fire 
land; 3. Margiana, to the southwest of Sogdiana; 4. Bactria; 5. Nisaya, 
west of Herat; 6. Herat; 7. Segestan; 8. Cabul; 9. Kandahar; Io. 
Arachosia, to the southward of Cabil; 11. the Valley of the Hilmend, to 
the west of Arachosia. 

Then comes a change of direction. The 12th land, Ragha, is Rei, 
in the vicinity of Teheran, immediately South of the mountain range that 
lies South of the Caspian, called afterwards Rhagiana, and forming part 
of Media. The 13th, Kakhra, Khorassan, East of Rhagiana. The 14th, 
Varena, is Ghilan, to the northwest of Rhagiana, in Media; and the 15th 
is Hapta Hindu, the Indus country, far to the Southeastward. It can 
hardly be that it was intended to represent the Aryans as emigrating from 
the neighborhood of Ecbatana, Southwest of the Caspian, at one march, 
to and across the Indus. Naturally they would have crossed that river 


22 IRANO-ARYAN FAITH AND DOCTRINE 


from Cabil and Kandahar, which, with Arachosia, lie on the west side of it. 


I conclude from this that, if the first Fargard records the marches 
and settlements of the Aryans, it does not represent one stream of emigra- 
tion as flowing, in the succession in which the countries are named, from 
one to the other; but that it represents these countries as lying upon the 
line of march of two distinct masses of Aryans, which separated from each 
other at some point, perhaps at Bactria or Herat, and turned their courses, 
one to the Eastward and one to the Westward, until one, the Indo-Aryans, 
flowed over the Indus, into the land of the Seven Rivers, and the other 
into Media and Persia, the latter being the Iranian or Zarathustrian 
branch of the race. 

If not sooner, Zarathustrianism commenced in Bactria. It repudi- 
ated the Hosts of Heaven as objects of worship, and taught the existence, 
intelligence and government of Ahura Mazda. The long experience of 
humanity proves that a new and more philosophical faith, denouncing 
the gods of the people as not gods at all, cannot long be taught without 
provoking collision, and must either conquer the ruder and idolatrous 
faith, or abandon the field to it and emigrate. If Zarathustrianism had 
co-existed with the ancient faith, and the votaries of both remained one 
people during the long period between its origin in Bactria, and the immi- 
gration into the land of the Seven Rivers (which was simply impossible), 
how are we to account for the advance into the Fire and Light worship 
during the same time, the co-existence of the Veda and Gathas, and, above 
all, the total difference, not only of ideas, but of names of deities, between 
the two faiths? Only a total separation, long continued, can account for 
the total absence, in each faith, of anything to show its relationship to the 
other. 

Bunsen proceeds to say: 


But the question is, whether this compels us to adopt Max Miiller’s view, 
that the Zoroastrians left India in Vedic times. Apart from the fact that such an 
assumption is wholly at issue with the tradition of the migrations of the Aryans, 
inasmuch as, instead of beginning with India, they ended with it, there is this 
difficulty which meets us at the outset, that we should be under the necessity of 
supposing a previous migration of the Aryans to the Indus country, so that the 
one in question would have been a retrogression. 

These are the reasons why Miuiiller’s theory has not met with any favour. 
The fuller explanation of his views has not been published. We will endeavour in 
the meantime to show what are the arguments which, according to our view of 
the case, may be adduced in support of it. 


Bunsen then speaks of 


allusions in some of the Vedic hymns to an antagonistic schismatic religion in 
the country, to one, indeed, the principle of which was fire-worship, then in force 
in the Punjab. 


BIRTHPLACE OF ZARATHUSTRIANISM 23 


Indra is represented as warring against them. It appears that 
they worshipped Agni only, of the three gods, Agni, Indra and Varuna. 
The conflict took place on the Sutlej. Sudas, king of the Tritsu, of the 
race of the Bharata, the worshipper of Indra and subduer of the heretics, 
was obliged to cross the stream to attack the enemy, and Bunsen con- 
cludes that ‘‘the residence, therefore, of the worshippers of Indra was no 
longer in the Punjab, although they had friends and allies there.’ ‘“Yam- 
—una”’, it is said, ‘“‘and the Tritsu remained faithful to Indra”; and among the 
enemy were the men of Anu and the Druhju, inhabitants of the North and 
_ West, who are mentioned with the Turvasu and Yadu, men of the South- 
east and South. 

I do not see the proof that the residence of the worshippers of Indra 
was no longer in the Punjab. It is not likely, either that, after a residence 
of centuries in that country, they abandoned it, in spreading beyond the 
Sutlej into the land between the Indus and the Ganges, or that they left 
in their rear, if they did so, hostile occupants powerful enough to wage 
great battles with them. The men of Anu and Druhju, of Turvasu and 
~Yadu, were, no doubt, aborigines or Turanians, dwelling East of the 
-Sutlej, which the Aryans crossed, to attack them; and these native tribes 
no doubt worshipped deities of their own and set Indra at naught. 

I do not propose to review the arguments for and against Miiller’s 
theory, as they are stated by Bunsen. Whether the war of which he 
speaks did or did not grow out of a religious schism among the Aryans 
themselves; whether it was carried on on the eastern or western side of the 
~Sutlej; whether the Aryans had at that period emigrated beyond that 
river; and whether the hymns in question belong or not to the later half 

of the Vedic period, the theory of Professor Miiller seems to me equally 
“untenable. There is no evidence of a return of any portion of the Aryans 
of the Punjab, from that region to Bactria, or of any emigration from or 
to the westward. The antagonism between Zarathustrianism and the 
religious system of India, proven by the facts that Aindra and the Devas 
are evil spirits in the Zend-Avesta, does not in the least tend to prove that 
the religion of Zarathustra had its origin after the Indo-Aryan faith had 
assumed the settled character which it has in the Veda. If that were so, 
why should not Agni and Vishnu also appear as evil spirits in the Zend- 
Avesta? The Devas do, because they were ‘‘the Hosts of Heaven’’ 
worshipped long before the Vaidik period, and Zarathustrianism deposed 
these from their seats as Gods. I do not believe that Aindra and Indra 
were identical. For Fire (Agni) is in the Zend-Avesta the son of Ahura 
Mazda; and why should Light have become an evil deity? If they were 
identical, however, Indra or Aindra was probably worshipped long before 
the Vaidik period. 


24 IRANO-ARYAN FAITH AND DOCTRINE 


Bunsen remarks that the forms of the Zend are decidedly younger 
than those of the Veda. Opinions seem to differ as to that; but if it were 
so, some of the Vedic hymns are to be referred to even the time when the 
whole race dwelt together on the Steppes of Sogdiana. 

Bunsen says in reply, that the only certain fixed point in the whole 
inquiry is, 

the fact of the Aryan Indians having come from Bactria; and that India is not 


the mother country of the Bactrians, but, vice versa, Bactria the mother country 
of the Indians. 


He imagines three Aryan sects to have existed, during that epoch. 
First, to the Eastward, the inhabitants of the Sarasvati District, and the 
Northern Doab, who were inclined to Brahminism, and the principle of 
sacerdotal caste. Then, to the Westward, the emigrating Zarathustrians, 
or old Agni worshippers, who adopted Zarathustrianism in Bactria, under 
the influence of the inspiring minstrelsy and dogmas of Zarathustra; and 
lastly, between the two, in the Punjab, the adherents of the old Bactrian 
natural religion, without its semi-polytheistic, semi-speculative, sacerdotal 
additions, which soon became predominant in India proper. 

As to the first supposed sect, we have no evidence at all of the 
existence in the Punjab, even in an incipient form, of Brahminism and the 
principle of sacerdotal caste. Brahminism and the later Hindu religion 
grew out of the religion of the Vedas, but at a much later day. It com- 
menced as the Mazdayacnian faith did, by the reaching of the intellect 
after an Intelligent Principle, superior to, and the Creative Cause of the 
visible universe, and its potencies. Brahma, Vishnu and Siva were of 
the same order with the Amésha Cpéntas; but, in imagining the Supreme 
God, Brahm, the Hindu intellect went far in advance of the Bactrian. 
And it is certain that in the Veda we find no trace of a conception of any 
Intelligent Cause of the material universe. Before any of the Vedic gods 
were, it was, for they are all Nature-Gods. 

As to the second sect, there is no evidence that the Indo-Aryans 
had any more communication with the Iranians or Medo-Aryans, than 
they had with their elder kinsmen, the Greeks and Latins. There is no 
evidence that Zarathustrianism ever existed in the Punjab; and the suppo- 
sition is even contrary to all reason and probability. 

And, as to the third, the Vedic faith existing alone among the Aryan 
population (for there is really no evidence of any schism there), was 
probably not the old Bactrian natural religion; for that was, as the law 
of self-development in religious faith and idea forces us to conclude, not 
so philosophical and advanced a faith as that of the Vedas. No religious 
faith is stationary for ages; and the Veda itself contains evidence that 


BIRTHPLACE OF ZARATHUSTRIANISM 25 


many deities once worshipped had become subordinate, so that only their 
names remained, while Agni and Indra had assumed supremacy, and even 
in the Heavenly bodies there were adored, as manifested by these, and 
energizing them. In obedience to the same law of movement and develop- 
ment, afterwards but not “‘soon,’’ the semi-polytheistic, semi-speculative, 
sacerdotal additions became predominant in India, and the Vedic deities 
were, some deposed and forgotten, and some subordinated or invested 
with attributes entirely new. 


We here see [Bunsen says], at once the difficulty of the whole assumption. 
Zoroaster’s work was called forth by an Indian schism. The exclusive adherents 
of Agni left the Punjab, and returned, in order to be converted by him to a new 
faith. For they knew no more of Ahura Mazda, the only good God, than the 
pre-Zarathustrian Bactrians could have known. 


Clearly, it zs all assumption. Nothing tends to prove any part of 
it, and Bunsen well says: 


We gain nothing, therefore, by the theory of the retrogression. It only 
helps to make the explanation of the context more difficult. But if we look at 
the matter a little more closely, what necessity is there for adopting such a theory? 


He clearly shows that there is none. If the Iranian forms are 
younger than the Indian, that is accounted for by the organic law of sec-’ 
ondary formations. The Norwegian forms are new, as compared with 
those of the Icelanders, who, nevertheless, were certainly Norwegian emi- 
grants of the ninth century of our era. In the mother country, the roots 
and forms of a language wear off, while its colonies retain the old elements. 


We have no reason to think that these Iranian countries previously bore 
other Iranian names. As little do we learn of the retrograde movement from 
India to Bactria. The immigration of the Iranian Aryans into the Indus country 
is, on the contrary, an uncontroverted fact. 


How improbable it is, lastly, that the names of Iranian districts, 
which we find in the old record of the Vendidad, should only have been 
given to them on the occasion of this imaginary return, as a reminiscence 
‘of the country from which they had been expelled! It is an assumption 
irreconcilable with any sense whatever of the above record of the Aryan 
journeyings in Central Asia, and it offers no explanation of the origin of 
Zarathustrianism. 


Either Zarathustra founded his religion before the great emigration from 
Bactria, or about a thousand years afterwards. What is the argument in favour 
of the former? The language of: the oldest portions of the Zend-Avesta, High 
Bactrian, approaches very near to the Veda language, i. e., the oldest East Iranian, 
which was preserved in the Punjab; and between them there is, strictly speaking, 
only a dialectical difference. 


26 IRANO-ARYAN FAITH AND DOCTRINE 


Ahura Mazda must originally have been pronounced Asura Medhah, i. e., 
living dispenser of wisdom; just as the ancient form of Haroyu (Herat) was Sarayu; 
of Haragaiti (Arachosia), Sarasvati; of Hindu, Sindu; and lastly, Soma of Haoma. 


These statements are not self-evidently true; and I do not see how 
it is to be known which of the two pronunciations, in each of these instances, 
was the original one. One would be glad to know why Ahura Mazda must 
originally have been Asura Medhah. We know that Zend and the 
Sanskrit of the Veda have both been formed from one original language; 
but we do not know what words in either have remained unchanged, any 
more than we should know, if all knowledge of Latin were lost, and not a 
line of it remained, and if we only knew that there was once such a lan- 
guage, because the French, Spanish, Portuguese and Italian evidently 
had a common source and stock,—any more, I say, than we should know 
whether the Spanish or Italian form of a particular word was the original 
form, or whether that original was different from both. It would be mere 
guess-work, or argumentation without a fixed basis, and therefore wholly 
inconclusive. 

Bunsen calls the Zend language, Bactrian. Was it, then, the lan- 
guage of the Aryans at the time of their immigration into Bactria? When, 
then, had the separation taken place between those who spoke it, and 
those who continued to speak the ancient parent language, the Aryan? 
And where were those, and what had become of them, who spoke the 
latter? Or was the Bactrian or Zend formed in Bactria, growing into a 
distinct tongue by the side of the mother-language; and if so, under what 
circumstances? It is not conceivable that it could have grown into a 
distinct language, except by separation of those whose language it became, 
either by their own emigration, leaving the other portion of their race 
behind them, or by the emigration of these, leaving those behind whose 
tongue afterwards became Zend. If the Zend is Bactrian, either it grew 
up in Bactria after the Indo-Aryan branch had sought new homes to the 
Southward, leaving the Zarathustrians behind them, or it was the original 
language, and that of the Indo-Aryans grew up after the separation. It 
required a long series of generations to form the Zend and Sanskrit from 
an original language, and these were no doubt formed, as Italian and Span 
ish were from the Latin, by intermixture with indigenous races, and the 
formation of a new language; in each case, by the intermingling and _ 
coalescing of two or three. 

If Zarathustrianism had its origin in the Indus country, the Zend - 
language must have had its origin there also, or as a consequence of sepa-_ 
ration and emigration Westward, of the Zarathustrians. But if the 
formation of a language is an exceedingly slow process, so also is the propa- 
gation of a new, purer and more philosophical religious faith. We know 


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BIRTHPLACE OF ZARATHUSTRIANISM 27 


what slow progress Mohammedanism made, it being a protest of the 
reason against idolatry, in favour of Allah, the one God. If, then, all the 
Aryan people worshipped the Host of Heaven, or perhaps the Light and 
Fire Principles manifested by them, Zarathustra, alone and unaided, ven- 
tured to preach faith in an Intelligent Cause, Creator, Ruler and Bene- 
factor, whose Instruments these Powers of Nature were—thus at one 
blow dethroning all the Natural deities, of course he had to contend 
against all the priests of the ancient faith, whose sacred functions and 
their importance ceased at once, if the gods whose ministers and favourites 
they were, became no longer gods; and all the Rishis, to whom the sacred 
hymns which they sing were the source of revenue and support. As to 
the common people, they are always slow to adopt a new, and especially 
a more enlightened faith. They never even commenced to believe in one 
God, in Greece, and it would have been idle for Socrates or Plato to pro- 
mulgate at Athens faith in a one God, like Brahm 6r Ahura Mazda. 

For a long while, therefore, the followers of. Zarathustra must have 
been few. They may have remained in Bactria, when their brethren, 
adhering to their Nature-worship, crossed the mountains, and were seen 
and heard of no more by them. That this was the case seems probable, 


from the fact, proven by the Zend-Avesta, that Bactria, worshipping 


Ahura Mazda, was a populous and fertile country, composed of seven 
Kareshvares. It must have required centuries to people it, if only the 
followers of the new faith remained in it; and for this branch of the great 
Aryan family to flow westward, conquering as it flowed, to the regions 
south of the Caspian, into Media and Persia, while the Indo-Aryans just 
settling in Cabil, there increased until they overflowed into Kandahar and 
Arachosia, and at last across the Indus. And during the procession of 
these ages, the Zend and Sanskrit were formed and the ruder mother lan- 
guage became obsolete, and the Vedic faith grew up with gods whose names 
were unknown before the separation, while the names of Ahura Mazda 
and the Amésha Cpéntas were equally unknown to the composers of the 
Vedic hymns. 


As regards the religion [Bunsen continues], the Agni, or Fire-worship, of 
which mention is made in the Vedic hymns [the expression is a singular one, since 
Agni is the great Vedic Deity, to whom a hundred hymns are addressed], it must 
be considered as a remnant of the original pre-Zarathustrian doctrine, which, 
therefore, might have been the consequence of a recantation of the faith in Ahura 
Mazda, and of the ethical principle, with the retention of fire-worship. The 
supposition that there were two Zoroasters, an original one, and one of more 
recent date, who was the inventor of Ahura Mazda, is certainly inadmissible. 
The name of Zoroaster is inseparable from the doctrine of Ormuzd, according to 
all the traditions; which doctrine is the distinctive mark of Zoroastrianism. 


28 IRANO-ARYAN FAITH AND DOCTRINE 


There is no sort of foundation for the notion that the Indo-Aryans 
were back-sliding or renegade Zarathustrians. There is nothing which 
requires such a conjecture as an explanation. The worship of the invisible 
Principle of Fire, and of those of Light and Heat, was a natural sequence 
of the worship of the stars . . . . the half-way station between that 
worship and the conception of a Creative Intelligence, Self-existent and 
Infinite. Zarathustrianism for a long time stood still, while the old faith 
was advancing toward higher conceptions, that were to end in that of 
Brahm; but at last the old gods, the stars, began to demand to be wor- 
shipped again; i. e., either that worship had never been wholly abandoned 
by the Iranians, and they compelled its revival, or the conquered element 
demanded worship for their own gods. The result was a swarm of deities, 
worshipped together with Ahura Mazda, as numerous as those of the 
Hindu Pantheon. 


The immigrating Aryans were not ‘‘ Zoroastrians who relapsed from the 
faith, although pure fire-worshippers.”’ 


On the former supposition, therefore [Bunsen continues], the immigrating 
Aryans were Zoroastrians who relapsed from the faith, although pure fire-worship- 
pers. When they left Bactria, the gods were still called Déva, which is in perfect 
accordance with the historical fact of the pre-Zoroastrian period, that the Helleno- 
Italian races do not understand the word in any other sense. 


The stars and planets were called Déva, and they alone are called so 
in the Veda. No doubt they were called so in Bactria. Agni, Indra, 
Vishnu, Pushan, Rudra are rarely called so. They are denizens of Dyaus, 
the sky; and they became evil spirits to the Mazdayacnians, because 
Zarathustra abolished the worship of the stars as idolatry. It is possible 
and even probable that when his reflections led him to the belief in the 
existence of a spiritual, personal and intelligent Cause, the idea of the 
fire-principle or substance, of which the luminaries were the revealings 
and outshinings, and the conceptions of Light and Heat as hypostases of 
fire (which afterwards became the general and popular faith), were already 
entertained by men of intellect, and taught, perhaps, by them to a small 
number of disciples. It was but a step for the mind to take, from these 
conceptions to that of a creative God, revealed and manifested in a created 
universe. And therefore Zoroaster, merely elevating the Fire-Spirit or 
Principle to the height of Deity, without definite idea of the nature of that 
Deity, and merely transferring to him the attributes of personality, intelli- 
gence, justice and beneficence, already imputed to the Fire and Light 


Principles, made no war on Fire-worship, but called Fire the son of Ahura 
Mazda. 


BIRTHPLACE OF ZARATHUSTRIANISM 29 


The genuine Bactrian Zoroaster [Bunsen continues], and probably his prede- 
cessors, the old Iranian Fire-priests, applied the name [Déva] to evil spirits, 
of whom Indra was also one, and by this application of it, abandoned the usage 
of the primitive times. Even the Zendic writings show how deeply natural 
religion had taken root among the Bactrian Aryans. Zoroaster had made the 
worship of Nature subordinate to faith in Ahura Mazda. He did not extirpate 
it. Fire-worship, especially, continued to be a sacred symbol. [Of what?] The 
worship of Mitra, the Sun, was not eradicated altogether from their religious 
consciousness. Possibly, indeed, as Haug supposes, the Armenian Anahit is really 
the female Mitra-goddess of Herodotus, and her worship perhaps formed a portion 
of the Bactrian creed. 


Well, perhaps it did not. What is one “‘perhaps’’ worth more than 
the other? What has this “‘perhaps,’’ and what has the Armenian god- 
dess Anahit, whether Mitra-goddess or not, to do with the question, when 
Zarathustra established his religious creed? 


What is meant, when it is said that this god of one people 7s this or 
the other god of another? That the Egyptian Hermes was the Mercury 
of the Greeks, and the Greek Hercules the Malkart of the Phoenicians? 
It never did mean that this and that nation originally worshipped the same 
god, by the same name, and continue to worship him with a mere change 
of name. What we want to know is, what the gods of each people repre- 
sented and were, to itself—what Orb or Potency, Principle or Men- 
tal Conception. Every god was some thing, to those who worshipped 
him. The Sun had a different name in every nation, and it could, no 
doubt, be truly said, that Baal, Sfrya and Osiris, each being originally the 
Sun, and Mithra, were one and the same Deity under different names. 
But it is the attributes that make the personal individuality of the god 
and one’s lip instinctively curls with the same contempt that one feels for 
the impudent argument of the pettifogger, often, when he hears another 
babbling of the Tyrian Hercules. As far as we can now judge, the Hebrew 
~Yahouah and the Tsurian Baal were essentially the same deity, under 
different names. The Hindu Brahm is the God of Christian philosophy. 
In essence and substance they are the same, for the same intellect produced 
both. We can conceive of nothing superior to our own Creative Intelli- 
gence, as we can conceive of no other senses than those which belong to us, 
and so we impute to God an intelligence, as we impute to him our senses 
of seeing and hearing. The God that we create in our own intellectual 
image we call “‘Yehouah, Jehovah, Adonai, God;’’ and the Brahmins call 
him Brahm. 


‘‘Fire-worship” is a deceptive term. The Aryans did not worship 
the Fire itself, but that invisible Principle and intellectual personality. of 
which Fire was the visible out-shining or manifestation. This Fire-worship 
continued to be more than a sacred symbol, to the Zarathustrians; if it 


30 IRANO-ARYAN FAITH AND DOCTRINE 


can be said that a worship is a symbol at all. Fire, to the Zarathustrians, 
was the son of Ahura Mazda. The worship of the Fire Principle, perhaps 
in secret, by the Priests, had led Zarathustra to the conception of an 
intelligent Creative Cause. What he understood by this Cause, and by 
his or its agents, the Amésha Cpéntas, it is my object in this book to 
inquire. | 

I wish to learn, if I can, why Zarathustra did not extirpate the 
Fire-worship, and why he did not even endeavour to eradicate the worship 
of Mitra, the Sun, ‘‘from the religious consciousness”’ of his followers. We 
probably know as much as we ever shall know about the origin and birth 
of the Zarathustrian faith, and its early fortunes and those of its original 
adherents. What further we can learn as to its meaning and origin, is to 
be learned from the GAth4as, and these I propose to study with care. 
Whether the Indo-Aryans had relapsed from Zarathustrianism it is useless 
to inquire, as it is not possible to determine. But it is not true that “all 
the religions of the world have been spiritual at their commencement.” 
The phrase itself is meaningless, the use of such phrases being a common 
vice of books of speculation at the present day. Nature-worship has not 
always, or ever, been a relapse from a spiritual or philosophical faith. 
What is meant by the phrases that fire-worship continued to be a symbol, 
and ‘‘the eradication of worship from religious consciousness’? 


Zoroaster’s attempt to reverse the ancient religious ideas, even to the extent 
of converting the old Light Gods of the Ether into evil spirits [what is the 
Ether, where the Light Gods are?] was never thoroughly carried out in Bactria. 
Some of the names of the gods were retained. May not this practice have been 
abandoned [what practice?], when the Aryans reached the Indus many centuries 
after? 


The idea of Bunsen seems to have been that in order to establish 


that Bactria was the birthplace of Zarathustrianism it was not necessary 
to hold that it was the faith of the whole people. I see no necessity for 
any such hypothesis. There is certainly no proof of its truth. And if it 
were true, would not it force us to go further, and suppose the Zend to 


have been, in Bactria, the language of all the Aryans, and that the Indo- — 


Aryans changed their language when they relapsed from their religion? 


If the theory that the religion of Zarathustra is true [Bunsen says], we — 


should be compelled to assign a very high antiquity to Zoroaster. If the immi- 
gration of the Iranian Aryans into the country of the Indus took place about 
4000, B. C., we must fix the date of their emigration, and consequently pretty 


nearly that of Zarathustra, at least at 5000. But Aristotle and Eudoxus, best of — 


all the old commentators, agree in placing him very considerably later. 


’ 


I do not see the propriety of the term ‘‘Iranian Aryans,” as applied 
to those who emigrated to the Indus country. The mythical original 


i 


ee ee 


BIRTHPLACE OF ZARATHUSTRIANISM 31 


home of the race is called in the first Fargard, Airyanem VGej6, as its ruler, 
Yima, the renowned Dshemshéd of the Persian legend, is called Straté 
Airyéné Vaégahi, a title borne by Ahura Mazda himself. The whole 
context, Dr. Haug says, shows that Airyanem is 


a substantive, and in fact an abstraction of Airya, Aryans; hence it signifies 
Aryanship, of the Aryan country. But this pure, unmixed Aryan country forms 
at the same time a contrast to Iran, which has acquired historical celebrity. 


For, although Iran, Airan or Eran is the self-same land Airyana, it has 
been habitually and specially applied to the land of the Persian Aryans. 
The Aryans of the Indus country never were Iranian Aryans, in any 
proper sense of that phrase; for Aistan confines the use of the term ‘‘Iranian” 
to the branch of the Aryans that followed Zoroaster and peopled Media 
‘and Persia. 

As to the question of antiquity, there is little danger of fixing too 
remote a date for the time of Zarathustra. The Vedic hymns were com- 
posed, or at least the Aswins (or twin Horsemen) became Aryan deities, 
when the sun was in Gemini at the Vernal Equinox, i. e., at least 5000 
years before Christ; and the Zend and Sanskrit were then distinct and 
fixed languages, and the Indo- and Bactro- or Medo-Aryans had long been 
separate and distinct peoples, their common origin forgotten by each. 
When the Hellenic stream flowed off, Dyaus, the sky, and the Devas, or 
Heavenly bodies, were the gods of the race, and Jupiter, Venus and Mars, 
the only bodies known as Planets or Wanderers, were adored as Varuna, 
Mitra and Aryaman. Dyaus became Zeus, Dios and Deus; and Aryaman, 
the god of the Aryan warrior, became the Greek Arés, or Mars; and 
Varuna, Ouranos. 

This simple and primitive faith had no doubt changed somewhat, 
when Zarathustra appeared, and the last separation occurred. Fire was 
become an object of worship, at least to the more intelligent, and Light 
under the name of Indra. The Vedic religion could soon develop itself, 
and many of the star gods be in no long time forgotten; but for the develop- 
ment of the Zend and Sanskrit languages, a long succession of centuries 
was needed. 

It is quite possible that the Indo-Aryans had immigrated into Cabul 
and Kandahar, and even across the Indus, before Zarathustrianism began; 
and that this had its birth and grew to its full stature among those of the 
race who had remained in Sogdiana or Bactria, and so that the Zend 
language was fully matured there, before the Iranians left Bactria, and 
while the Indo-Aryans were peopling the country west and perhaps that 
east, of the Indus, perfecting for themselves the Sanskrit tongue. And 


32 IRANO-ARYAN FAITH AND DOCTRINE 


Bunsen, after discussing Miiller’s theory and that of Zoroaster living before 
the Indo-Aryan emigration, says: 


Lastly, the above cited Zendic record of the journeyings of the Aryans 
would in that case be strictly historical, if, as it would seem, it represents them, 
at the time of their first movement, as worshiprers of Ahura Mazda. 

With all this, we cannot conceal the fact, that this establishment of these 
views is not unattended with difficulties. But what is the objection to the second 
hypothesis, that Zarathustra was posterior to the emigration to the Indus country? 
In that case it would be perfectly natural that the Vedas should use Déva in its 
original sense, and know nothing whatever of Ahura Mazda or Asura Medhah. 
The circumstance of the whole tradition being connected with the revelation of 
Ahura Mazda to Zarathustra is no argument against it, any more than it is against 
the historical credibility of the traditional accounts of that migration, and its 
results themselves. 

In the absence of further information, therefore, we must adhere to the ° 
conclusion which recommends itself as the most natural and simple, and thus the 
main theory is established: That Bactria is the cradle of the Zarathustrian 
doctrine; and that Zarathustra belongs to a very early age. 

We have tested and established the incontrovertible facts: That in the 
year 1903 before Alexander, consequently B. C. 2234, a Median dynasty sat on 
the throne of Babylon, which it retained for more than ten centuries, and that 
the first of these rulers bore the name of Zoroaster, in the Babylonian annals. 

At that time, therefore, the seat of Zarathustrianism was no longer in 
Bactria, but in Media. It had already, indeed, taken a different shape from that 
we find in the old Zarathustrian records. Chaldee Magism certainly dates from 
the Median dynasty at Babylon. For in the Gathas of Yacna, the work of Zara- 
thustra is called Maga, and those who promote it, Magava. But this ‘greatness’ 
or this ‘great work’ was really not the application of charmed formule and incan- 
tations, but it is embodied in the great precept: ‘The Trinity is Thought, Word 
and Deed.’ What a difference between this and the Magism in vogue at Babylon, 
B. C. 2234, and which afterwards was mixed up with old Semitic traditions. 

Thus, if so early as twenty-three centuries before our era, Zarathustrianism 
occupied such a very different position, none but those who pay no attention to 
what has taken place, and who see nothing in the great reality of history but 
empty phrases and formule, will find it an unreasonable assumption that the date 
of the foundation of the Zarathustrian doctrine reaches back between 4000 and 
SU0ULVCarsue. Ge 

At all events, we do not want any theory of a migration from India back 
to Bactria; so far from it, it would lead us into inexplicable difficulties and 
contradictions. The Aryan epochs, therefore, on the whole, will bear this relation 
to the chronology of Egypt: 

1. The emigration from Sogd to Bactria and beyond it, after they separated 
from the rest of the Aryan people who shaped their course westward, took place 
before 5000, B. C., consequently before the time of Menes. 

2. The immigration into the Indus country, about 4000, B. C. 

3. Zarathustra’s reform in Bactria, about the time of Menes (3623, B. C.), 
or half a century later. 


BIRTHPLACE OF ZARATHUSTRIANISM 33 


In volume iv., Bunsen makes the following conjectures in regard to dates: 


Emigration of the Aryans.out of the country of the sources of the Oxus and 
Jaxartes, 11000 to 10000, B. C. 

Journey of the Aryans from Upa-Meru to Sogd and Bactria, 10000 to 7250, 
BvG 

The united races of the Aryans, and their gradual separation as Kelts, 
Armenians, Iranians, Greeks, Sclaves, Germans, etc., 7250 to 5000, B. C. 

Formation of the Aryan kingdom in Central Asia, as far as Northern Media 
and to Kabul and Kandahar, 5000 to 4000, B. C. 

The Aryans migrate into the Indus country, 4000, B. C. 

Zarathustra, the seer and lawgiver of Bactria, 3500 to 3000. 


In volume 772., the same writer says: 


The Iranian development, after the immigration into India, did not come 
into contact with the Indian. Lastly, the reform introduced by Zarathustra 
produced no schism among the Iranian Aryans, still less had it any connexion with 
the migration which terminated in the Punjab. No reaction, indeed, took place 
from India upon Bactria. 

The Vedic language is stereotyped Bactrian. The Zend is the continuation 
of this old Bactrian tongue in Bactria and Media, with two phases of which we 
are acquainted; one of them the language of the Zend books, the other, that of 
the cuneiform inscriptions from Cyrus and Darius down to Artaxerxes II. 

The Sanskrit, lastly, is the weakened prose form of the old Bactrian, the 
poetical form of which exists in the hymns of the Rig Veda. These hymns were 
transmitted orally. Literature proper only commences with the Sanskrit, and, 
indeed, after it had become a learned language. Both Vedic and Sanskrit were, 
in the first instance, living languages spoken by the people, and Sanskrit only 
became the sacred language at the beginning of the fourth age, or about the year 
1000, BC. 

Sanskrit is the learned language of the Brahmins of the fourth era, but was 
originally the deposite of the popular language of the third, as contrasted with the 
Veda or old Bactrian language of the Indus country, which ceased to be spoken 
at the end of the second era. When the hymns of the three old Vedas were collected, 
the oldest written composition sprang up, and the second phase of it was avowedly 
a contrast, as the popular Aryan tongue. Midway betwéen the two stand the 
Iranian-Bactrian or Zend, which might, therefore, be called middle-Bactrian, if 
the whole development on both sides the Hindu-Kush be considered as one. 

The oldest records and traditions of the Bactrian foretime, and of that of 
the “Five Rivers’ or Indus country which grew out of it, are in harmony. We 
mean by this the record of the wanderings of the Aryans, of the immigration to 
Bactria from the primitive country, down to the immigration to the country of 
the Five Rivers to the east of the Indus; then the oldest traditions of the Zend 
books, of which the hymns only can be referred to Zarathustra himself; and 
lastly, the historical hymns of the Rig Veda. 

If the Zarathustrian religion were Median as early as the 23d century 
before Christ, and were advancing towards the second stage of language, as com- 
pared with the Vedic, Zarathustra the Bactrian cannot be placed later than 3000, 
B.C. Nor can we venture to place him further back than 4000, if the immigration 
into India cannot have taken place earlier than this period; and consequently the 


34 IRANO-ARYAN FAITH AND DOCTRINE 


exodus to the south of Bactria cannot be placed higher than 5000. For between 
it and the passage of the Indus, not only must the conquest of the intervening 
countries have taken place, but twelve vast countries were gradually peopled, and 
kingdoms founded on the road towards India; besides which, a body of settlers 
pushed on toward the Caspian, and laid the foundation of what was subsequently 
the Median kingdom, and through it of the Aryan kingdoms of Persia, which grew 
out of Media. All of this part of Asia became so thoroughly Aryan, by the expul- 
sion or extermination of the aboriginal Turanian population, that it has remained 
so to this hour, the nucleus of it, at least, as being the oldest inhabitants. 


In volume z., Bunsen says further (p. 431):. 


The same earliest reminiscences of the primitive times of their race, which 
we have met with among the Bactrians, exist indeed among the Indians. Neither 
the recollection of the great catastrophe in the primeval country, nor that of the 
historical migrations of their Aryan fathers from their northern home, has been | 
lost. 


Bunsen sees in the First Fargard of the Vendidad evidence of a 
tradition of an immense change of climate in the primitive home of the 
Aryans, caused by some tremendous convulsion of nature. I do not see 
in it anything of the sort. The two verses on which he relies are these: 


3. As the first best of regions and countries, I, who am Ahura Mazda, 
create Airyana Vaéj6 of good capability; whereupon, in opposition to him, Angré 
Mainyfis, the Death-Dealing, created a mighty serpent and snow, the work of 
the Devas. 

4. Ten months of winter and then . . . . two months of summer. 


This is the translation of Dr. Haug, adopted by Bunsen. Spiegel’s, 
as translated into English by Bleeck, is 


5. The first and best of regions and places have I created, I who am 
Ahura Mazda. 

6. The Airyana Vaéja of the good creation. 

7. Then Anra Mainyfis, who is full of death; created an opposition to 
the same. 

8. A great serpent and winter which the Devas have created. 

9. Ten winter months are there, two summer months. 


On this Bunsen had said (iii. 459): 


The fathers of the Aryans originally, therefore, inhabited aboriginal Iran 
proper, the land of pleasantness, and they only left it in consequence of a convul- 
sion of nature, by which a great alteration in the climate was effected. The 
expression ‘serpent’ is obscure. It may possibly mean volcanic eruptions which 
can only have played a subordinate part in the great convulsion, although they 
made a permanent impression. . . . When the climate was altered by some 
vast disturbance of nature, the Aryans emigrated. . . . As regards its present 
climate, it is precisely what our record describes it as having been when the change 
produced by the above commotion took place; it has only two months of warm 
weather. 


BIRTHPLACE OF ZARATHUSTRIANISM 35 


In every country enumerated, Afra Mainyfis created some evil or 
nuisance; in one, a cattle pestilence; in another, noxious insects; in another, 
war and pillage; in another, hail and poverty; in another, unbelief. The 
second Fargard reckons the years of Yima, in Airyana-Vaéj6, by winters, 
and portrays the course of winter in the strongest coloring. No doubt the 
Iranians came from a cold country. I imagine that the meaning simply 
was that the more elevated and mountainous part of the country was 
afflicted withintense cold. As to any change of climate, by any convulsion 
of nature, there is not a word that indicates it. 

It seems still more unreasonable to identify this imaginary convul- 
sion with the flood of Noah, a deep overflow of the alluvial plain of 
Mesopotamia. No change of climate anywhere is hinted at as a conse- 
quence of that flood; and any convulsion of nature, great enough to change 
a tropical into an Arctic climate, would hardly leave people alive to tell 
the tale to their children. 


The North, with the mountains of Meru, is also the sacred primeval land 
of the Indians. Pamir is merely the country about Meru (Upa-Meru). Some 
geographical tradition about it, indeed, must have existed, in which its limits 
were defined. The Ottorokourrha of Ptolemy are evidently and by general 
admission the Uttara-Kuru, i. e., the northern Kuru. He describes them in his 
geography as inhabiting a district in the extreme north of Central Asia, of which 
he gives the latitude and longitude. This he could only have learned from the 
Indians. Hecatzus also mentions them in his history; and his information must 
have been derived from the Persians. From the notices contained in the Zara- 
thustrian record, it cannot be matter of surprise that the two statements tally. 

The concordance, therefore, between the Indian and the Iranian traditions 
is complete. The journey to Sogd was not from north to south; but rather from 
east to west. [Would this have been the course taken, if a great convulsion of . 
nature had changed the climate so greatly, making but two summer months; and 
if the change had only then taken place, what induced the Kelts, Germans, 
Sclaves and others to leave a temperate climate, and emigrate to the north of 
Europe?] The paradise of. Bactria is direct northeast, as their descendants who 
came to India were well aware. It cannot be said, therefore, that the Indians 
acquired their knowledge of this north-eastern primeval country through Alex- 
ander. 

The first movement of mankind, therefore, came from the mountains of 
the north. This, however, is not to be confounded with the historical migration 
of the Aryans to India, which manifestly was from the westward, through Kabul 
(The Bolor Pass), and by Kandahar (The Khyber Pass); two conquests and settle- 
ments, which, as we have seen, preceded the passage of the Indus. 

(iv. 557). The cradle of our race was in northern Asia. There it arose at 
the most favorable period for our northern hemisphere, in that region now for the 
most part uninhabitable, which extends southward as far as the 40th degree of 
north latitude, and from the 60th to the 100th degree of longitude. On the north 
this district was bounded at about the 53d degree by what was then the open 
North Sea, with the Ural as an island; on the east it was surrounded by the Altai 
and the Chinese Himalaya, on the south by the chain of the Paropamisus, extend- 


36 IRANO-ARYAN FAITH AND DOCTRINE 


ing from Asia Minor to Eastern Asia; and on the west by the Caucasus and 
Ararat. We have, therefore, primeval country, containing on an average 11 
degrees of latitude, and 40 degrees of longitude. 


In this garden of delight (Eden), with its four’ streams, the Euphrates and 


Tigris on the west, the Oxus and Jaxartes on the east, during thousands of years 
man had soared above the first stage of consciousness. 


From this source, Bunsen imagines, went the Turanian, Khamitic 
and Semitic races, at periods variously and immensely remote; but of all 
this there is no other proof than the fancied authority of the collection of 
legends known as Genesis. Nothing in language, labour as philologists 
may to prove it, even tends to show the common origin of the Chinese, 
Egyptian, Phoenician and Aryan languages, of the Negro dialects of Africa, 
the Turanian languages of Asia, and the multitude of tongues of the 
American Indians. The Book Barasith itself does not teach the unity of 
the whole human race; for who were the Sons of God, that intermarried 
with the daughters of men? And who were those by whom Cain was 
afraid of being killed, and to prevent whom killing him, a mark was set 
upon him; when he and his father and mother (for it is not even said that 
Eve had daughters, though Cain had or found a wife), were all the human 
beings in all the world? And, finally, how could Cain build a city, without 
people to inhabit it? 

As to the Garden of Eden and the four rivers, the notion of Bunsen 
is utterly irrational. The river that went out of Eden was one, which 
watered the garden, ‘‘and from thence it was parted and became into 
four heads”’ or streams, one of which ran round the whole land of Ethiopia, 
and another was the Euphrates. Besides, Adam was expelled from Eden 
and the cradle of the human race was not there, but wherever Noah lived 
after the flood. The Ark landed on the mountains of Ararat, and the vine 
and olive grew in the land where Noah lived. 

One wearies of the jargon of Khamism, Semitism and Turanism. 
Why are there no Japhetic languages? Khamism is the language of Egypt; 
Semitism, the family consisting of Pheenician, Canaanitish, Hebrew, Arabic, 
Chaldee; and everything else, except the Aryan tongues, is Turanian, so 
called from a name given the aborigines conquered in Asia by the Aryans. 


But in Chapter x. of Genesis, which, in form genealogical, is merely 


ethnological, Mitzraim (the name of the Egyptians), and Canaan, are 


both sons of Ham; and Nimrod, who built Babylon, was grandson of Ham; 


so that, although the Canaanites and Hebrews were of one race and spoke 


the same language, they are part of Khamism, as the Assyrians are; and 


yet these are called Semitic. Sidon is son of Canaan, and Asshur, who 
built Nineveh, a descendant of Kham: and yet Shem was the ancestor of 


Abram and the Israelites, though these were of one race with the Phcenicians 
and had the same letters and language. 


a 


—— i i 


BIRTHPLACE OF ZARATHUSTRIANISM 37 


I am somewhat acquainted with a dozen Indian languages, and have 
taken pains to collect extensive vocabularies of six or eight. Of the Chero- 
kee, Choctaw, Muskoki, Yiichi, Nachis, ShAwAno, Oudsdachi, Tawaihdsh, 
Alabamiis, Aionai, Sid@ or CAdohadAcho, and Netim or ComAanché, no 
two resemble one another, at all. It is impossible to pretend that they 
had a common origin. I could as readily believe that all the grasshoppers 
or cotton-worms or house-flies in the world came from a single pair, as 
that all human beings did. And if the Negro, Hottentot or Esquimau 
race last a million years, no process of natural selection, or any other, will 
ever develop a single white man from any of them. Besides, I am not 
fond of believing that the whole human race is the fruit of incest. 

I pass by, therefore, Bunsen’s notions in regard to Sinism, Khamism, 
Semism and Turanism, and come to this: 


The history of our Iranian languages likewise carries us back to those 
remote periods. . . . When the Aryans separated, they possessed an orderly 
system of family life; they tended their flocks, they practised husbandry, 
and had a language teeming with the germs of mythological representations of 
nature. The whole grammatical structure, and the terms for designating all 
parts of this domestic life, are common to Bactrians (Aryans), Indians, Greeks, 
Latins, Germans, Sclavonics. The last emigration was probably that of the 
Aryans to the country of the Five Rivers. Their oldest hymns in the Punjab go 
back to the year 3000 [5000], B. C. This community of life and language must 
then at all events be supposed to have existed much earlier than 3000, B. C. 


And wherever they went, they found nations and tribes of other 
indigenous people, numerous and fierce, contesting their advance, and 
when conquered, fusing and blending with them, and by like fusion of 
languages forming the origins of the Sanskrit, Persian, Lithuanian, Greek, 
Latin, German, Sclavonic and Keltic tongues; precisely as French, Spanish 
and Italian were formed by the blending of many other and different 
languages with the Latin. 


THE ARMENIAN THEORY. 


Mr. George Rawlinson, in his “Essay v., on the Religion of the 
Ancient Persians’’, (Ed. of Herodotus, 1. 426), advances a very different 
theory in regard to Magism and to Zarathustra. I will copy the essay, 
almost or quite entire. 


It has long been felt as a difficulty of no ordinary magnitude to reconcile 
the account which Herodotus, Dino and others give of the ancient Persian 
religion, with the primitive traditions of the Persian race, embodied in the first 
Fargard of the Vendidad, which are now found to agree remarkably with the 
authentic historical notices contained in the Achemenian monuments. In the 
one case, we have a religion, the special characteristic of which is the worship of 
all the elements, and of Fire in particular; in the other, one, the essence of which 
is dualism, the belief in two first Principles, the authors respectively of Good and 
Evil, Ormazd and Ahriman [Ahura Mazda and Anra Mainyfis]. Attempts have 
been made from time to time to represent these two conflicting systems as in 
reality harmonious, and as constituting together the most ancient religion of 
Persia; but it is impossible, on such a theory to account, on the one hand for the 
omission by the early Greek writers of all mention of the two great antagonistic 
Principles of Light and Darkness, and on the other for the absence from the 
monuments, and from the most ancient portions of the Vendidad, of any distinct 
notice of the Fire-worship. 


It gives scant promise of correct conclusions when the very basis 
of a theory is an immense error. The Vendidad is of much later date 
than the Gathdas, these being repeatedly referred to in some of the Far- 
gards; and in the Gathdas, Asha Vahista (Ardibehest), Genius of Fire, the 
second Amésha-Cpénta (Amshaspand) or hypostasis of Ahura Mazda, with 
the other Amésha-Cpéntas, is continually spoken of. In the Gatha 
Ahunavaiti (Yacna xxviii.) this relation of substance and hypostasis is 
expressly stated in the phrase, ‘‘Thou who hast the same will with Asha 
Vahista.’”’ We need only quote these other phrases: | 


We will also not grieve Ahura Mazda and Asha: . ... Whom thou 
knowest, O Asha, as the creatures of Vohii Mané: . .. . Asha, when shall 
I behold thee and Vohfi Mané with knowledge? . . . . Come with Vohfi Mand: 
give, O Asha, as a gift, long life: . . . . Let me know through Vohi Mandé_ 
: . Mazda, father of Vohfi Mané: . . . . Mazda Ahura, ruling through) 
Vohfi Mand... . . the very friendly with the shining Asha: . .. . With] 
these prayers of my soul entreat I you, Mazda and Asha . . . . Asha and 
Vohii Mané who are to be praised before the greatest: . . . . So offer we7 
Myazda to thee with prayer, O Ahura, and to Asha: . . . . Teach us, Asha, 7 
the paths: . . . . O Fire, son of Ahura Mazda, we draw near to thee: offering | 
and praise I vow to thee, son of Ahura Mazda, O Fire: The Fire, the son of 
Ahura Mazda, the Pure, Lord of Purity, we praise. [And, at the same time, | 


ae 


THE ARMENIAN THEORY 39 


in Yagna xxx., the Heavenly Beings, the Twins, are spoken of as creating, one 
the Good and the other the Evil.] 


But Mr. Rawlinson, setting out with this error, continues thus: 


It cannot indeed be denied that in later times a mongrel religion did exist, 
the result of the contact of the two systems, to which the accounts of modern 
writers would very fairly apply. But the further we go back, the fewer traces 
do we find of any such intermixture . . . . the more manifestly does the 
religion described, or otherwise indicated, belong unmistakeably to one or the 
other of the two types. Throughout Herodotus we have not a single trace of 
dualism; we have not even any mention of Ormazd; the religion depicted is purely 
and entirely elemental, the worship of the sun and moon, of fire, earth, water, 
and the winds or air. Conversely, in the inscriptions there is nothing elemental; 
but the worship of one supreme God, under the name of Ormazd, with an occa- 
sional mention of an Evil Principle. 


The Evil Principle is not often named or mentioned in the GathAs. 
But, in them, the worship of Ahura Mazda is incessantly connected with 
that of Vohu Mané, Asha Vahista and the other hypostases; and fire and 
water are also worshipped with much emphasis. The Sun and Moon are 
worshipped, and are the two eyes of Ahura Mazda; and Fire is worshipped 
as Asha-Vahista, precisely as it was worshipped as Agni by the Vaidik 
Aryans. 


If then these two systems are in their origin so distinct, it becomes necessary 
to consider, first of all, which of them in reality constituted the ancient Persian 
religion, and which was intruded upon it afterwards. Did the Aryan nations 
bring with them dualism from the east, or was the religion which accompanied 
them from beyond the Indus, that mere elemental worship which Herodotus and 
Dino describe, and which, in the later times of Greece and Rome, was especially 
regarded as Magism? 


Thus Mr. Rawlinson, considers that the Iranian emigration was from 
the Punjab. I agree with Bunsen that there was no ground or founda- 
tion for this notion. And as to the two systems, undoubtedly dualism 
had its origin at a much later period than the fire, star and element 
worship. But the religion of Zarathustra included both; and to the truth 
of this, every page of the Gathds bears emphatic witness. 


In favour of the latter supposition it may be urged that the religion of the 
Eastern or Indo-Aryans appears from the Vedas to have been entirely free from 
any dualistic leaven, while it possessed to some extent the character of a worship 
of the powers of Nature. [It was simply nothing else than that, and having no 
conception of a creative Cause, could not speak of twin creators or of two Princi- 
ples.} It may therefore seem to be improbable, that a branch of the Aryan nation, 
which separated from the main body at a comparatively recent period, should 
have brought with them into their new settlement, a religion opposed entirely to 
that of their brethren whom they left behind; and far more likely that they should 


40 IRANO-ARYAN FAITH AND DOCTRINE 


have merely modified their religion into the peculiar form of elemental worship 
which has been ascribed to them. But the elemental worship in question is not 
merely a modification of the Vedic creed, but a distinct and independent religion. 
The religion of the Vedas is spiritual and personal; that which Herodotus 
describes, is material and pantheistic. Again, it is clear that some special reason 
must have caused a division of the Aryan nations; and the conjecture is plausible, 
that it was in fact the dualistic heresy which separated the Zend or Persian 
branch of the Aryans, from their Vedic brethren, and compelled them to migrate 
to the westward. 


Not the ‘‘dualistic ‘heresy,’’ but the advance by the teaching of 
Zarathustra, ages before the Vedic period, and not in the Punjab, but in 
Bactria, from the worship of the Host of Heaven and the Powers and 
Elements of Nature, to the conception and worship of a beneficent Intelli- 
gence, Sole Creative Cause of the material universe, coupled with the 
idea and abhorrence of a Twin Evil Intelligence, not creator of anything 
material, but only of Evil and of the spirits, influences and potencies of 
Evil—tthe very doctrines so long the orthodoxy of the Christian world— 
God the Father being but Ahura Mazda, and the Devil Afra Mainyfis. 


Certainly, if we throw ourselves upon the ancient monuments of the Aryan 
people, we must believe that dualism was not a religion which they adopted after 
their migration was accomplished, but the faith which they brought with them 
from beyond the Indus. In that most ancient account of the Aryan exodus, 
which is contained in the first chapter of the Vendidad, the whole series of Aryan 
triumphs and reverses is depicted as the effect of the struggle between Ormazd 
and Ahriman. Elemental worship nowhere appears, and there is not even any 
trace of that reverential regard of the sun and moon, which was undoubtedly a 
part, though a subordinate one, of the ancient religion. Similarly, in the 
Achemenian monuments, while the name of Ormazd is continually invoked, and 
Ahriman appears as “the god of Lies,’ in at least one passage, the elements 
receive no respect. Even Mithras is unmentioned until the time of Artaxerxes 
Mnemon, when his name occurs in a single inscription, in conjunction with Tanat 
or Anaitis. Nothing is more plain than that the faith of the early Achzemenian 
kings was mere dualism, without the slightest admixture of Fire-worship or 
elemental religion. 

[The first Fargard seems originally not to have belonged to the Vendidad 
itself, though it was early prefixed to it as a historical introduction. Spvegel.] 


It is not doctrinal or religious; but recites the creation by Ahura 
Mazda of various countries, and by Anra Mainyitis of ‘‘opposition”’ in- 
each—cold, disease, flies, unbelief, particular vices, sloth, poverty, wild 
beasts, and the like. No worship appears in it. In the third Fargard, 
lying to Mithra is reprobated as a sin. In the fifth, Fire is the son 
of Ahura Mazda, as in the Gathas. In the eighth, Fire is again the son 
of Ahura Mazda, and verse 54 reads, ‘‘Besides thee, the Fire and Vohf 
Mand, if I walk after thy works, O Holy One, O Ahura.”’ In Fargard x71., the 
direction, ‘‘Praise the Fire’ is many times repeated, as one of the means 


THE ARMENIAN THEORY 41 


of obtaining purification. And in the nineteenth, the Amésha Cpéntas are 
“creators, good rulers, and wise;’’ Mithra, “the creator of the pure crea- 
tion,’ is praised; the Holy Word, Heaven, the Air, the Wind, ‘‘the Lights 
without a beginning, the self-created,’’ the star Tistar and Verethraghna 
and Haetumat. These Fargards treat almost exclusively of crimes and 
vices, punishments and purifications, and deal almost not at all with the 
doctrines or deities of the Iranian faith. For all that, they refer to the 
Gathas, in which the elements are adored, and the Powers of Nature appear 
as hypostases of Ahura Mazda. 

The symbols of the wise always become the idols of the vulgar. 
Fire was, to Zarathustra, the manifestation in action, and visible, of 
the Fire-Principle or Essence, which itself was a hypostasis of Ahura 
Mazda, Asha Vahista, one of the Amésha-Cpéntas, who were the equiva- 
lents of the Hebraic Alohim, and more than the archangels of the seven 
planets. A philosophical conception like this is as far beyond the reach 
of the vulgar intellect, as that of the Logos of Plato and Philo, and that 
of the Sephiroth of the Kabalah; and, of course, the Iranian and Indo- 
Aryan common people worshipped the visible Fire and Light, and the 
orbs from which light flowed, and not the Asha Vahista, Agni and Indra 
of the intellect. But it certainly is not true that the Iranian, Zarathustrian 
or early Achemenian religion was ‘‘mere dualism, without the slightest 
admixture of fire-worship or elemental religion.” 

Neither do I read Herodotus as depicting a religion “purely and 
entirely elemental.’’ He says (7. 131), that the Persians have no images 
of the gods, no temples nor altars, and adds, ‘This comes, I think, from 
their not believing the gods to have the same nature with men, as the 
Greeks imagine.’ That is certainly saying that they considered them 
spiritual beings, without human passions. They sacrifice to Jupiter, he 
says, 


which is the name they give to the whole circuit of the firmament; to the Sun and 
Moon, to the Earth, to Fire, Water; and the Winds. This is the Vedic adoration 
of Surya and Savitri, Agni and the Maruts; and Herodotus seems simply to have 
misunderstood the adoration paid the Amésha-Cpéntas, of whom Vohii Mané was 
Protector of all living creatures; Asha Vahista, the Genius of Fire; Kshathra- 
Vairya, Lord of metals; €pénta-Armaiti, Goddess of the Earth; Haurvat, Lord 
of waters; and Ameretat, of trees; while Mithra was the Sun; all, according to the 
accepted interpretation. 

If, then, it be asked [Rawlinson continues], how Herodotus came to 
describe the Persian religious system as he did, and whence that elemental 
worship originated, which undoubtedly formed a part of the later Persian religion, 
it must be answered that that worship is Magism, and that it was from a remote 
antiquity the religion of the Scythic tribes, who were thickly spread, in early 
times, over the whole extent of Western Asia. That the Magian religion was 
distinct from that of the early Persians, is clear from the Behistun inscription. 


42 IRANO-ARYAN FAITH AND DOCTRINE 


There we find that a complete religious revolution was accomplished by the — 
Magian Pseudo-Smerdis; and that Darius, on his accession, had to rebuild temples | 
which had been demolished, and re-establish a worship that had been put down. | 
That the religion which Herodotus intended to describe was Magism, is manifest — 
from his own account. It remains to show on what grounds that religion is 
ascribed to the Scyths. 
Now, in the first place, if we are right in assuming that there were in | 
Western Asia, from the earliest times, three, and three only, great races— | 
the Semitic, the Indo-European, and the Scyths, or Turanian—it will fol- | 
low that the religion in question was that of the Scyths, since it certainly did ' 
not belong to either of the two other families. The religion of the Semites is well | 
known to us. It was first the pure theism of Melchizedek and Abraham, whence I 
it degenerated into the gross idolatry of the Phcenicians and Assyro-Babylonians. : 
That of the Indo-European, or Japhetic tribes, is also sufficiently ascertained. © 
It was everywhere the worship of personal Gods, under distinct names; it allowed 
of temples, represented the gods under sculptured figures or embiems, and in all — 
respects differed widely in its character from the element worship of the Magians. | 


If this includes the Vedic worship, nothing could be wider of the > 
truth; for we have no hint in the Veda of the existence of temples, or of. 


) 


images of the gods; and natural objects were worshipped by the Indo- j 
Aryans—not only the sun, moon, planets and stars, the dawn and winds, — 
the Soma juice, food and fuel, but even lakes and rivers. 


Magism, therefore, which crept into the religion of the Persians some time 
after their great emigration to the West, cannot have been introduced among. 
them either by Japhetic races, with whom they did not even come into con-| 
tact, or by the Semitic people of the great plain at the foot of Zagros, whose, 
worship was an idolatry of the grossest and most palpable character. Further, | 
it may be noticed that Zoroaster, whose name is closely associated with primitive | 
Magism, represented by various writers as an early Bactrian or Scythic king: 
[quoting Cephalius in Eusebius, Berosus, Justin and Arnobius, neither of whom 
could have had any information in regard to the matter, to make his statement 
of the least value]; while‘:a multitude of ancient traditions identify him with the} 
patriarch Ham, the great progenitor of the Turanians or Allophyllians. [These’ 
‘ancient traditions’ are simply absurd notions, born of the frenzy that once, - 
appealing to the nonsense of men, displayed its antics in identifying the gods of 
the heathen with the patriarchs of the legends of Genesis.] Scythic tribes, too, 
seem clearly to have intermixed in great numbers with the Aryans on their arrival 
in Western Asia, and to have formed a large, if not the preponderating element in — 
the population of the Achemenian Empire. Corruption, therefore, would naturally 
spread from this quarter, and it would have been strange indeed if the Persians — 
—flexible and impressible people as they are known to have been—had not had 
their religion affected by that of a race with whom their connection was so inti-_ 
mate. 


To designate all the various indigenous tribes of Asia as ‘“The Tura- 
nian Race’ is but to resort to a meaningless word and idle phrase, to” 
hide utter want of knowledge. There is not the least evidence that these | 
indigenous tribes were of one race, were all Scyths, or were descended from 


THE ARMENIAN THEORY 43 


Ham, who, as ancestor of Mitzraim has given his name to the Egyptians, 
while the fact is conveniently ignored that he was also father of Canaan, 
and that these were of one blood and tongue with the Hebrews and 
Phoenicians, though these are styled Semites. If the term ‘Turanian’”’ 
means anything at all, it includes all the people of the earth, who are not 
of the Indo-European, Semitic or Egyptian stock. It must include Man- 
dingoes and Ashantees, Papuans and Patagonians, Esquimaux and Sioux, 
Australasian savages and Hottentots, Malays and Japanese, and all the 
other thousand tribes, of every gradation in the scale of humanity, and 
in every part of the globe. Neither is it any more accurate to apply the 
name of “‘Scythians” to the indigenous peoples of Asia generally. Many 
of these in India still continue to exist, and so, no doubt, do many of those 
in Persia, and certainly those of India were never Scythians. Scythia, in 
ancient geography, was the northern part of Asia, on both sides of the 
Smaus range of mountains, north of India and Sogdiana, and east of 
Sarmatia; and the name was applied indifferently to any of the races of 
that region. If the original home of the Aryans was north of Sogdiana, 
they could with as much propriety as any other people, be said to have 
been Scyths; and it could very well be said that Zarathustra was a Bactrian 
ora Scyth. The true Scythians were probably Tatars, and it-is probable 
that that is what the Aryans originally were, and we the remote relatives 
of the Turks. Nothing is known of the origins of the Lydians and Lycians, 
and as little of those of the multitude of tribes that peopled the various 
countries into which the streams of Aryan emigration flowed. They were 
probably as numerous and as distinct from each other, as the tribes of 
the North and South American Indians are. 

During the long succession of ages occupied in the extension of the 
Iranians from Bactria to Persia, and the long pauses necessarily made, 
while their power was consolidated and their numbers increased so as to 
demand further emigration, they no doubt incorporated with themselves 
-he conquered people of each country; and their language was modified 
and changed by the intermixture of foreign words from various sources, 
is well as grammatically. There may have been large numbers of natives 
called Scyths, by those who knew not nor cared to know their real names, 
n Media. It is certain that the Persians, formed precisely as the Hindus 
were, were, like them, a heterogeneous and composite people, and it is very 
‘ertain that the native influence caused innovation in the ancient religion, 
decause the Khurdah Avesta represents the stars as demanding to be 
worshipped, and asserting their right to be sacrificed unto; but all this 
Was many centuries after the time of Zarathustra. 


! 


; Perhaps, indeed, less was due to foreign influences than to the laws 
shat control all religions. No one ever stands still. Metempsychosis is 


: 


44 IRANO-ARYAN FAITH AND DOCTRINE 
inevitable. The debasement of Zarathustrianism into Magism was as 
natural as the ascent of Vedaism into the original spiritualism of the 
Brahmanic doctrine, and as the descent from that into the absurdities o 
the later Hinduism, with its hundred gods and thousand fables. The 
revival of the worship of the stars was an inevitable sequence of Mazdaism) 
The philosopher and priest, understanding his own conceptions, anc 
worshipping them and not their visible symbols, always has to surrendel 
the latter to the people, to be worshipped, as playthings are abandoned tc 
children. Zarathustra had to compromise with the star-worshippers anc 
adorers of the Fire, and permit their worship to continue, with only a thir! 
disguise. To the vulgar, no doubt, Asha-Vahista was never anything more 
than the visible fire of the sacrifice. In the same way, ceremonial ceases 
to be merely symbolic, and is deemed to possess the efficacy of salvation. 
and men hate and kill each other because they differ as to the precise mode 
in which it should be performed. 

The phrases and sayings of the Sages, taken literally, produce like 
results, until it becomes an article of faith, essential to escape damnation, 
to believe an absurdity and swear to an impossibility. Hence half the 
religious belief in the world, and half the heresies; which have generally 
been protests and revolts against preposterous absurdities. ‘“This is my 
body,’’ and ‘‘This is my blood,” was said by Jesus, as He sat there in the 
body, and could not be at once himself as body and himself as bread; nor 
his blood at one and the same time be in his body and in the wine, and 
from this Orientalism, which none but an idiot would now misunderstand, 
came the doctrine of the real presence, and the murder of a quarter of a 
million unregenerate persons who could not believe that they swallowed 
the real body of Christ in swallowing a bit of bread, or drank his real 
blood in the shape of wine. 

If this can be required of human belief, why may not the Faithful 
believe that his idol of wood, his bull, cat, ape or onion is really and actually 
his God, his Creator, or his Saviour? 

A like adherence to the figurative language of the Vedas was the 
fruitful source not only of the most extravagant fables and the most 
degrading idolatry among the Hindus; but all the abominations of the 
Linga-worship probably came from one or two phrases used figuratively in 
a hymn to Vishnu. We all know what the symbol originally meant, and 
the consequences that resulted from the literal acceptance of it by the 
people. 


Mr. Rawlinson further says: 


It would seem that the Aryans, when they came in contact with the Scyths. 
in the West, were a simple and unlettered people. They possessed no hierarchy, 
no sacred books, no learning, no science, no occult lore, no fixed ceremonial of 


: 


| 
| 


THE ARMENIAN THEORY 45 


religion. Besides their belief in Ormazd and Ahriman, which was the pith and 
marrow of their religion, they worshipped the sun and moon, under the names of 
Mithra and Homa, and acknowledged the existence of a number of lesser deities, 
good and evil genii, the creatures respectively of the great Powers of Light and 
Darkness. Their worship consisted chiefly in religious chaunts, analogous to the 
Vedic Hymns of their Indian brethren, wherewith they hoped to gain the favour 
and protection of Ormazd and the good spirits under his governance. In this 
condition they fell under the influence of Magism, an ancient and venerable system, 
possessing all the religious adjuncts in which they were deficient, and claiming a 
mysterious and miraculous power, which, to the credulity of a simple people, is 
always attractive and imposing. The first to be exposed and to yield to this 
influence were the Medes, who had settled in Azerbijan, the country where the 
fire-worship seems to have originated, and which was always regarded in early 
times as the chief seat of the Zoroastrian religion. The Medes not only adopted 
the religion of their subjects, but to a great extent blended with them, admitting 
whole Scythic tribes into their nation. Magism entirely superseded among the 
Medes the former Aryan faith, and it was only in the Persian branch of the nation 
that Dualism maintained itself. In the struggle that shortly arose between the 
two, great Aryan powers, the success of Persia under Cyrus made Dualism again 
triumphant. The religion of Ormazd and Ahriman became the national and 
dominant faith, but Magism and all beliefs were tolerated. After a single unsuc- 
cessful effort to recover the supremacy, resulting in a fierce persecution, and 
the establishment of the annual Mayodora, Magism submitted, but proceeded 
almost immediately to corrupt the faith with which it could not openly contend. 
A mongrel religion grew up, wherein the Magian and Aryan creeds were blended 
together, the latter predominating at the Court, and the former in the Provinces. 
It is the provincial form of the Persian religion, which Herodotus describes, the 
real Aryan or Achemenian creed being to all appearances unknown to him. 


Colonel Rawlinson, quoted in a note by Mr. Rawlinson, says: 


To discriminate the respective elements of this new faith is difficult, but 
not impossible. The worship of Mithra and Homa, or of the Sun and Moon, had 
been cherished by the Aryan colonists since their departure from Kurukhshetra; 
their religious chaunts corresponded with the Vedic Hymns of their brethren 
beyond the Sutlej. The antagonism of Oromazdes and Arimanes, or of Light and 
Darkness, was their own peculiar and independent institution. On the other hand, 
the origin of all things from Zerwan was essentially a Magian doctrine; the venera- 
tion paid to fire and water came from the same source; and the barsam [baregma], of 
the Zend-Avesta is the Magian divining-rod. The most important Magian modifi- 
cation, however, was the personification of the old heresionym of the Scythic race, 
and its immediate association with Oromazdes. Under the disguise of Zarathustra, 
which was the nearest practicable Aryan form, Zira-Ishtar (or the seed of Venus) 
became a Prophet and Lawgiver, receiving inspiration from Ahura Mazda, and 
reforming the national religion. The pretended synchronism of this Zarathustra 
with Vishtaspa, clearly marks the epoch from which it was designed that reformed 
Magism should date, an epoch selected doubtless out of deference to the later 
Achemenian kings, who derived their royalty from Darius. 


Upon what historical authority all these confident assertions are 
ased, and the real existence of Zarathustra denied, we do not learn; and 


46 IRANO-ARYAN FAITH AND DOCTRINE 


I decline to accept mere guesses as history, though put in the form of state 
ments of fact. In the statements made by Mr. George Rawlinson ther 
is some truth, and, I think, more error. In those of Col. Rawlinson | 
find no truth at all. 


It was these statements that led me carefully to examine the olde 
portions of the Zend-Avesta, i. e., the Gathas and Vendidad, and to obtain 
if I could, some clear idea of the real conceptions and dectrine taught b: 
Zarathustra. If Colonel Rawlinson were to assert that Moses and Mahome 
never existed, and were mere disguises, their names being this and that 
and meaning this thing and the other, I should wish to be furnished witl 

references to the authorities, or at least with the reasons for such con 
clusions. 


\ 
| 


The eleventh essay of Rawlinson (Herod. 1. 643), contains an inter 
esting discussion of the ethnic affinities of the nations of Western Asia 
In that 


: 
| 
| 
i 


the cradle of the human race; the several ethnic branches of the human famih 
were more closely intermingled [he says], and more evenly balanced than in any 
other portion of the ancient world. Semitic, Indo-European, and Tatar or Turania1 
races, not only divided among them this portion of the earth’s surface, but lay 
confused and interspersed upon it, in a most remarkable entanglement. It 1 
symptomatic of this curious intermixture that the Persian monarchs, when they 
wished to publish a communication to their Asiatic subjects in such a way tha. 
it should be generally intelligible, had to put it out, not only in three languages 
but in three languages belonging to the three principal divisions of human speech 


Western Asia was, no doubt, the cradle of the Aryan race; but the 
human race had many more cradles than one. It is now settled beyonce 
any peradventure that the human race has existed on the earth a hundred 
perhaps ten thousand, times as long as the ordinary chronology makes i 
to have been since the creation. Originally, it is clearly established now 
man everywhere was a savage. We know nothing about the process 0: 
creation. Every few years some new insect makes its appearance, i 
myriads at once, when the occasion for its existence arrives. The potate 
had been cultivated in America for two centuries before, a year or two ago 
the potato-bug appeared. The insect was apparently created for the fooc 
that awaited it. The cotton, grown for many years, at length provokee 
the creation of the cotton-worm, an insect before unknown in the world’ 
If you run a road across an Arkansas prairie, and let it be traveled unti 
it is well worn, and the grass upon it killed out, and then disuse it for a 
year or two, a kind of grass springs up all over it that is seen nowhere 
else on the prairie. In Northern Europe, three kinds of trees have suc: 
ceeded each other, at long intervals, the earlier kind wholly disappear: 
ing,—the fir, the oak and the beech. In whatever mode the Deity 


THE ARMENIAN THEORY 47 


sreates, He does not commence with a single pair of anything. Darwin 
nas only proven by his experiments, that species may be varied. All his 
vacts get him no further than that. Paleontology shows us that many 
saces of animals, fish and reptiles have disappeared all at once, and new 
“aces and genera have as often been produced all at once. The same 
inimal has undoubtedly been always produced in large numbers at different 
nlaces, and of different species. Different varieties of the dog may be 
produced by “‘natural selection,’’ but natural selection has never turned 
volves into dogs, nor, I believe, made the mastiff, hilldog, greyhound and 
errier and the little spaniel be produced of the descendants of a single 
dair of dogs. 

In every quarter of the globe, as soon as it was fitted for human habi- 
ation, the great Bounteous Mother-Nature, the Deity in action and 
‘xpression, produced man, as it produced other varieties of living creatures. 
t would be ridiculous to pretend that the legend of the first man Adam, 
ind Eve made of his rib, was any more historical than the legends of 
<ronos and Deucalion. 

We have ample evidence now of the existence of men, everywhere, 
ong anterior to the Turanian age. We can go back, now, upon sure 
xrounds, from the age of iron to that of bronze, and from that of bronze 
to that of stone; as we find in the bogs of Denmark evidence of the 
succession, at different periods and during lengths of time for which we 
lave no measure, of the oak, the beech and the fir, and of the co-existence 
vith the oldest, of the men of the age of stone. We find in Asia, Europe 
ind America, the huge works of races of men that had existed and disap- 
seared long before what we call the aboriginal races of India and the Scyths 
of northern Asia. Palenque and the mounds of the Ohio and Mississippi 
and Red Rivers tell us of races that inhabited America before the existing 
mdian race was created. As well undertake to learn the origins and 
successions of the generations of ants, as of the generation of men. There 
ire no genuine traditions of the beginnings of the ancient races. Traditions 
ire true, are history, only not written. These are but legends and myths. 

What are now styled the Turanians, were not one, but many families, 
itterly distinct races, that did not come from one source, and whose 
anguages had no relationship at all. That there was ever any community 
of blood or language between the Chinese, the Scyths, the hundred tribes 
Mf India, Persia, Parthia and Bactria is a mere assumption, the consequence 
of a fixed theory of the descent of the whole human race from the sons of 
Nakh or Noah. 

What is certain is that the Aryan race originated in Trans-Himalayan 
Asia, as the Egyptian race did, probably, in the upper Nile country; and 
vhat is called the Semitic, in the Mesopotamian plain. Of the three the 


== 


48 IRANO-ARYAN FAITH AND DOCTRINE 


Egyptians were probably the first created, for theirs was much the oldest 
civilization, and its development from barbarism and the animal life of 
the unarmed, unclothed savage must have required an immense length of 
time. It is certain that wherever the emigrating masses of the Aryans 
went, in Europe first, and afterwards in Asia, they found other and older 
races of men, many of whom they no doubt exterminated, and others they 
conquered, and incorporated them with themselves. The human remains 
lately found in old formations, in so many places far apart, and the weapons 
and implements of stone, buried under the trees of the oldest ages, prove 
the existence everywhere of these people of far older birth; and so, still 
more conclusively, if possible, do the languages of the various branches of 
the Aryan race: for the most ancient of them, the Greek, Latin, old Gothic, 
Keltic, Sclavonic, Indian and Persian, are all composite tongues, Aryan 
only in part; and as to the residue, or foreign portion, every one differing 
utterly from each other one. 

Nevertheless, what Rawlinson says is worth listening to, though he 
may sometimes err in his conjectures. Error is, after all, only the shadow 
of the truth. 

In attempting to reduce into some order the chaos of races in western 
Asia, and to refer the several nations existing there at the time of Herodotus 
to their true ethnic type, he follows what appears to him, on a view of the 
entire phenomena, to have been the chronological series in which the 
several families spread themselves over the region in question. 


He commences by saying (p. 644): 


If, then, we go back to the earliest times to which either the light of his- 
tory, sacred and profane, or the less certain but still valuable clue of ethnolog- 
ical research enables us to reach, we seem to find spread over the whole of the 
tract of which we are speaking, a Scythian or Turanian population. It is, indeed, 
perhaps too much to presume a real affinity of race between all the natives whose 
form of speech was of this character. For the Turanian type of language is not, 
like the Semitic and the Indo-European or Aryan, a distinct and well-defined 
family. The title of ‘Allophyllian,’ ‘alien, foreign,’ alienigena, ex alia gente, by 
which the greatest of English ethnologists (Prichard), designated this linguistic 
division, was not without a peculiar appropriateness, marking as it did, the fact 

, that there is no such affinity between the various branches of this so-called ethnic 
family, as that which holds together the different varieties of Semitic and Aryan 
speech. 


The word is appropriate enough, because it means just what the Jews 
meant by the word “Gentiles,” i. e., all mankind except the Jews. The 
Turanian languages are not a family at all. They area mob. The sup- 
posed necessity of regarding the book of Genesis as historical and inspired 
and all mankind as descended from the sons of Noah, is continually in the 
way of ascertainment of the truth. ‘‘Sacred history” is not ‘‘more certain 


THE ARMENIAN THEORY 49 


chan ethnological research.” It is not certain at all. It is mythic and 
egendary. We do not know who wrote or compiled the book of Genesis, 
or when it was composed or compiled. It does not claim to have been 
written by Moses. It does not pretend to be inspired. It contains two 
lifferent legends of the making or generation of the universe; and neither 
s true unless geology is a false witness. 


Turanian speech is rather a stage than a form of language. It seems to 
be the earliest mould into which human discourse naturally, and, as it were, 
spontaneously throws itself; being simpler, ruder, coarser, and far less elaborate 
than the later developments of Semitism and Aryanism. It does not, like these 
tongues, possess throughout its manifold ramifications, a large common vocabulary, 
or even a community of inflections. Common words are exceedingly rare; and 
inflections, though formed on the same plan, are in their elements entirely unlike. 
It is only in general character and genius that the Turanian tongues can be said 
to resemble one another; and the connection between them, though it may be 
accounted for by real consanguinity or descent from a common stock, does not 
necessitate any such supposition, but may be sufficiently explained without it.- 
The principle of agglutination, as it is called, which is their most marked charac- 
teristic, seems almost a necessary feature of any language in a constant state of 
flux and change, absolutely devoid of a literature, and maintaining itself in 
existence by means of the scanty conversations of nomades. A natural instinct, 
working uniformly among races widely diverse, might produce the effect which 
we see; and at any rate we are not justified in assuming the same original ethnic 
unity among the various nations whose language is of the Turanian type, which 
presses upon the mind as an absolute necessity when it examines the phenomena 
presented by the dialects of the Semitic or of the Aryan stock. 


__ I pass over his speculation in regard to the origin and development of 
he Hamitic and Semitic languages; after which he says: 


The origin of the Indo-Aryan tongue is involved in complete obscurity. 
Whether it was from the first a form of language distinct from the Turanian, or 
whether, like Semitism, it was a development, we have no linguistic records left 
us to determine. It is perhaps most philosophical to suppose that one law 
produced both the Semitic and Indo-European types, and as the former can, it 
is thought, be proved to have developed from the primitive cast of speech, 
to assume the same of the latter . . . . The place where the development 
arose was most probably Armenia, whence the several lines of Indo-European 
migration appear to have issued. Westward from that high mountain region, 
one line may be supposed to have passed into Asia Minor, and thence flowed on 
into Greece, Italy and Sicily; northward, another to have penetrated the Cau- 
casus, and entering the region of the Steppes, to have spread widely over them, 
proceeding thence round the Black Sea into Central and Western Europe; while 
eastward a third line passing to the south of the Caspian, found its way across 
the mountains of Afghanistan, and settled upon the Indus. 


Armenia is the mountainous country that lay north of Mesopotamia, 
issyria and Media, south of Colchis, Iberia and Albania, east of Asia 
Ainor, and which came to a point upon the Caspian (which lay to the east- 


50 IRANO-ARYAN FAITH AND DOCTRINE 


ward of it), at the mouth of the Araxes or Phasus. In it were the sourclll 
of the Euphrates, which constituted its southwestern boundary; of thi 
Tigris, which formed in part its southern boundary, and of the Araxes 
which formed its southeastern boundary, and into which, near its mouth 
ran the Cyrus, which rising in the northern part of it and in Iberia 
formed its northeastern boundary. In it, south of the Araxes, and nea 
Lat. 40° is Mt. Ararat or Abus, and Rawlinson has evidently selected this 
as the place of origin of the Aryan race, because of this, and of the supposec 
correspondence of these rivers with those that ran out of and around Eden 
There is absolutely nothing else in favour of this absurd hypothesis. The 
Semitic races probably originated there, and flowed south into Mesopo-. 
tamia, Palestine, Phoenicia, Arabia and elsewhere, and vague traditions o 
this origin have given birth to the legends which were afterwards incor. 
porated into the book Barasith, of unknown authorship; but the evidence 
is conclusive that the Aryan race had its origin north of the Himalayas, 
about the sources of the Oxus and Jaxartes. Airyana Vaéej6 and Eden are 
alike mythical. Where in Armenia is the river Gihon, “that compasseth 
the whole land of Ethiopia’’? 


i 


Of the original period of Turanian preponderance—the period designated 
by the term YxvOcouds in’early Christian writers—when Turanian or Scythic 
races were everywhere predominant, and neither Aryan nor Semitic civilization 
had as yet developed itself, it is not, of course, to be expected that we should 
possess, either in Herodotus or elsewhere, much authentic history. The Second, 
or Median dynasty of Berosus, in Babylon, and the Scythic domination ol 
Justin, seem, however, to be distinct historical notices of the time in ques 
tion. The most striking trace of the former condition of things, which remained 
in the days of Herodotus, was the.existence everywhere in Western Asia, 
of a large Scythic or Turanian element in the population. The historian is, indeed, 
not himself conscious of the fact. But the notices which his work contains ol 
Scyths and Scythic influence in Western Asia, are indicative of the real conditior 
of things, which the recently discovered cuneiform records place altogetha 
beyond a doubt. Besides the Scythic inscriptions of Armenia, Susa and Elymais 
it is found that the Achamenian monuments, wherever set up, contain in one 
column a Scythic dialect, which would certainly not have been added, unless a 
considerable section of the population had understood no other tongue. These 
Scythic writings appear not only in Media, as at Elwand and Behistun, but in 
Persia proper,—at Nakhsh-i-Rustam and Pasargade. They can only be accounted 
for by the supposition that, before the great immigration of the Aryan races 
from the East, Scythic or Tatar tribes occupied the countries seized by them. 
This population was for the most part absorbed in fhe conquering element. 
In places, however, it maintained itself in some distinctness, and retained 
a quasi-nationality, standing to the conquerors as the Welsh and the ancient 
Cornish to the Anglo-Saxons of our own country. The Sace of Herodotus 
and Saka of the inscriptions, distinguished into Saka Humawarga and Saka 
Tigrakhuda, are remnants of this description; and taken in conjunction with the 
Armenians (?), Susianians, Chaldeans and southern Arabs, mark the original 


THE ARMENIAN THEORY ot 


continuity of the Turanian occupation of these countries, just as rocks of the same 
formation, rising separate and isolating them from the surface of the ocean, indi- 
cate the existence anciently of a tract uniting them, which the waves have 
overpowered and swept away. 

If we inquire more particularly which of the Western Asiatic nations in the 
time of Herodotus were either wholly or largely Turanian, we may find probable 
grounds for including under the former head, besides the Sace, the Parthians, 
the Asiatic Aéthiopians, the Colchians, the Sapeiri, the Tibareni and the Moschi; 
under the latter, the Armenians, the Cappadocians, the Susianians, and the Chal- 
deans of Babylon. 


India still has in particular localities many and large remnants of the 
ante-Aryan populations, speaking languages wholly different from the 
Hindu. Tamil is spoken by ten millions, Telinga by fourteen, Canarese 

by five, Malayalam by two and a half millions of people. The nearest 
congeners of these languages are the Tibetan and Burmese. None of the 
_ native tribes of India were Scythic. The Parthians, it is concluded by 
Latham, were of the Turk stock, that is, what the classical writers would 

have called Asiatic Scythians, and Justin says that their speech was 
“midway between the Scythic and Mede, and consisted of a mixture of 
the two.” 

In the time of Deioces, the Assyrians had held the Medes in subjection, 
and these had not only been successful in throwing off the yoke from 
themselves, but had reduced the Persians. The Scythians and Cimmerians 
were overrunning Persia and Media, the former being Europeans, as, in 
one sense, the Scythians mentioned by Herodotus were. They were the 
Skoloti of the southern parts of Russia, rather than the Sake of independent 
Turkestan. They entered Media by way of Caucasus, while the Parthians, 
equally Turk, entered Persia from the parts between the Caspian and the 
Paropamisus. 


The Scythic character of the Parthian kingdom of the Arsacidz, is 
generally admitted, and was evidenced as well by their manners and 
customs, as by the character of their language. Justin says that they were 
called Parthians from a Scythic band that meant exiles; and he represents 
_ them as, like the Tatars, always on horseback. But it is curious that his 
reference, in regard to their name, is to the Sanskrit word pardes, of 
another country, or, at any rate, to some word containing the root par, 
another. Now, as their language was a mixture of Scythic and Median, 
they were probably composed of the Aryans who, issuing from the Oxus 
country, had conquered Parthia long before, and of the native tribes of 
the country, whom these had subjugated and incorporated with them- 
selves, the result being a composite language; and I do not doubt that the 
larger portion of those who, in the time of Herodotus, were called Scythians, 
were Aryan in the same way as the Kelts, Germans and Sclaves were. 


52 IRANO-ARYAN FAITH AND DOCTRINE 


No doubt, also, other emigrations from the north, of Turks, Scythians 
and Cimmerians, followed the Aryans after a long interval, and over- 
flowed and for the time conquered the Aryan countries, ultimately becoming 
incorporated with the people whom they overcame. 

Rawlinson thinks that before an influx of the Aryans, an Ethiopian 
race peopled the whole peninsula of India, or at least inhabited all the 
country on the shores of the Southern Ocean, from Abyssinia to India; 
and extended from the Indus along the sea-coast, through the modern 
Beluchistan and Kerman. Unquestionably all southern India and Persia 
were inhabited, before the Aryan emigrations, by an indigenous people, 
similar to the Ethiopians, and having the common characteristics of all 
the races created in the torrid countries of the globe; but there is not the 
least evidence that there was any connection of race and blood between 
them and the Ethiopians. Abundant remnants of the ancient dark- 
skinned tribes still exist, speaking their ancient languages. 

The Iberians, whose modern representatives the Georgians are, are 
asserted to have been Scyths, or Turanians. That is merely to say that 
they lived in the North of Asia and were not Aryan. Turanian and Scyth 
are both merely negative words, like Gentile. Dr. Prichard says that the 
Georgian language ‘‘is unconnected or but distantly connected with any 
other idiom”’, and that the people are ‘‘a particular race.’’ Professor 
Miiller says that the Georgian and other Caucasian dialects form ‘“‘one of 
the outstanding and degenerated colonies of the Turanian family of 
speech.’ The same might be said, and with just as little meaning, of the 
Etruscan and Basque languages, or of the Muskoki or Shawano; for there 
is not the least evidence of the common origin of the miscalled Turanian 
languages; and they are not in any sense a family. 

The early inhabitants of Armenia were probably Tatars. The Aryans. 
conquered them, and the two became one people, with a language that now 
possesses more points of connection with the Iranian tongue than with any 
other; while a Tatar element is traceable in it. : 

Rawlinson thinks that the original inhabitants of Cappadocia were of 
the Tchud or Finnish family, and that they were conquered, about the 
7th century before our era, by an Aryan race, and amalgamated with 
them. 

The Tatar race occupied Susiana, below Media and at the head of the 


Persian Gulf, before the Aryan conquest of Persia, as is unmistakenly 
evidenced 


by the inscriptions, existing not only at Susa, but also along the northern shore 
of the Gulf, which are in a language resembling that of the second column of the 
tri-lingual inscriptions, distinctly proved by Mr. Norris to be Turanian. The 
Muskai or Moschi, who held possession of the high platform of Asia Minor, or at 


THE ARMENIAN THEORY 53 


least of Cappadocia (which lay southwest of Colchis, and west of Armenia, and 
adjoining each), during the’whole period of the Assyrian Empire, can be historically 
traced in the inscriptions from the commencement of the 12th to the middle of the 
7th century before Christ. Rawlinson, as I have said, thinks they were Finns, 
and that they ascended the mountain chain of Syria, when pressed upon by the 
Semites. The names of their kings, of whom we have a tolerably extensive series 
in the inscriptions, present no trace of either Semitic or Aryan etymology. They 
belong apparently to that linguistic family of which we have various very ancient 
specimens in the primitive cuneiform legends of the Chaldean monarchs, as well 
as in the inscriptions of Susa, of Elymais and of Armenia, and at a later period in 
the Scythic versions of the records of the Achzemenian kings. 


And he says: 


A mixture of races followed the Persian conquest of the country [Susiana], when 
the Aryans from Persia proper descended the flanks of Zagros [the long and lofty 
range between Assyria and Media], and spread themselves into the fertile plain 
at its base, deserting for this region their own poorer country, and transferring the 
seat of empire from the outlying cities of Pasargade and Ecbatana to the more 
central situation occupied by the Susian capital. On the occurrence of this 
influx the Tatar population was by degrees swallowed up, so that Susiana came 
to be looked upon as a part of Persia, and its inhabitants almost lost any special 
appellation. In the time of Herodotus, however, the absorption was only in 
progress. 


It is plain, judging from what has occurred elsewhere and often, that 
at some ante-Aryan period, a Tatar flood of emigration had swept down, 
perhaps from Armenia, into Cappadocia and Media, and flowed onward, 
deluging Susiana, until it reached the Persian Gulf. 


There may have been several, or even very many, successive waves of 
‘inundation, each composed of many tribes, speaking different languages; 
-and these waves may have had long intervals of time between them. | If 
ithe North American Indians were to organize an emigration or invasion, 
a hundred different languages would be spoken in their camps; and in one 
‘tribe, really a Confederation originally (the Creeks), of some sixteen 
‘thousand people only, there would be heard six different languages, no 
one of them having anything in common with any other. 


At the time of the long subsequent Aryan invasion, the Tatar power 
was probably well established, and venerable by age, throughout Persia. 
To a great extent, no doubt, the indigenous races had been amalgamated 
with the conquerors; but some fragments would still remain free of such 
intermixture. And, as Rawlinson says, a further intermixture of races 
formed, when the Aryans, another Scythic or Turkish race, coming at 
least from the same or more remote northern wilderness, spurred their 
fiery steeds over Persia as they or their ancestors had done over Media. 
They were the herdsmen conquerors of Asia. 


on 
= 


IRANO-ARYAN FAITH AND DOCTRINE | 


Mr. Rawlinson’s speculation in regard to the early people of Babylonia 
is very curious. He says: 


The monuments of Babylonia furnish abundant’ evidence of the fact that a 
Hamitic race held possession of that country in the earliest times, and continued 
to be a powerful element in the population, down to a period but very little 
preceding the accession of Nebuchadnezzar. The most ancient historical records: 
found in the country, and many of the religious and scientific documents to the 
time of the conqueror of Judza are written in a language which belongs to the Allo- 
phyllian family, presenting affinities with the dialects of Africa on the one hand, 
and with those of High Asia on the other. The people by whom this language. 
was spoken, whose principal tribe was the Akkad, may be regarded as repre- | 
sented by the Chaldeans of the Greeks, the Casdim of the Hebrew writers. 


it must not, however, be supposed that there is any etymological 
connection between the words Akkad and Casdim. The latter term is 
represented by the cuneiform Kaldai, which is found in the same inscrip- 
tions with Akkad, and is a completely different word. The Kaldai appear 
to have been the leading tribe of the Akkad. 


This race seems to have gradually developed the type of language known as 
Semitism, which became in course of time the general language of the country, 


Had the Semites, then, another language? If so, what was it, and what. 
became of it? If what are called the Semitic languages were developed 
and spoken by the Hamites, it is a misnomer to call them Semitic at all. 
it is not likely, supposing the legend of Noah and his sons to be history, 
that the descendants of Shem abandoned their own language, and adopted 
one tendered to them ready-made by the Babylonian Hamites. 


Still, however, as a priest-caste, a portion of the Akkad preserved the ancient 
tongue, and formed the learned and scientific Chaldzans of later times. Akkadean 
colonies also were transported into the wilds of Armenia by the Assyrian kings of 
the Lower Empire, and strengthened the Hamitic element in that quarter. 


Rawlinson assigns the development of Semitism to 


the early part of the 20th century, B. C., long subsequently to the time when 
Hamitic kingdoms were set up on the banks of the Nile and the Euphrates. 
Commencing [he says], in Babylonia among the children of Ham, but specially 
adopted and mainly forwarded by those of Shem, who were at that time inter- 
mixed with the Hamites in lower Mesopotamia, it advanced into the continent 
northward and westward, up the course of the two great streams, and across the 
upper part of Arabia, extending gradually in the one direction to the Sinaitic 


peninsula, in the other to the shores of the Mediterranean and the range of 
Taurus. 


All this has, no doubt, seemed to the reader to be very foreign to the 
Zend-Avesta, and the origin and emigrations of the Aryans. But, as will 


THE ARMENIAN THEORY 55 


be seen in a moment, it is not so, because it is part of a conjectural theory, 
in regard to the Aryans and their causes of journeying, quite as unsupported 
by any evidence as his notions in regard to the Turanians and Hamites 
and Semites. If everything is to be cramped and contorted to correspond 
with, or to be made to yield to the absurd idea’of the unity of the human 
race, 1. e., the descent of all mankind from one man and one woman, by 
means of incestuous intercourse, inquiry as to pre-historic facts is utterly 
useless. Adherence to the tenth chapter of Genesis as an authentic record 
of the filiation of peoples and races, is utterly inconsistent with any real 
and genuine inquiry into the truth of the matter and leads to the grossest 
of absurdities. For example, it has driven Rawlinson to place the Aryan 
origin in Armenia, and to make it comparatively modern, and by a curious 
sleight of hand to develop Semitism out of Hamism among the Akkad. 
And it has caused him to propound this other immense absurdity. He 
says: 
The Semitic character of the Assyrians, the later Babylonians, the Syrians 
or Arameans, the Phcenicians, the Jews, the later Canaanites and the northern 


or Soktanian Arabs, rests upon abundant evidence, and cannot reasonably be 
questioned. The primeval Canaanites, indeed, were of the race of Ham; 


because Canaan was the son of Ham. So was Mitzraim, and Philistine 
was a descendant of Mitzraim; and Sidon (or Pheenicia), the Jebusites and 
Amorites, and all the other people of Canaan are descendants of Ham. 
Nimrod, also, who built Babel, whence Asshur went and built Nineveh, 
was son of Cush, who was son of Ham. But these difficulties are easily 
surmounted by Rawlinson. All these peoples, by some sort of legerdemain, 
are transmuted into Semites. 


But it is clear that before the coming of Abraham into their country, they 
had by some means become Semitized, since all the Canaanitish names of the time 
are palpably Semitic. 


He ascribes it to a probable influx of emigrants from Ur (of the Chaldees) 
before Abraham quitted it. This does not rise to the dignity of historical 
or ethnological inquiry, and would have been much more in place two 
hundred years ago, when the Canaanites and Pheenicians were supposed to 
be of another blood and language than the Jews, as the Jews themselves, 
and the compiler of the book of Genesis, supposed them to be, though 
David was by blood half Moabite, and Jesus, as descendant of Solomon, 
was partly of Canaanitish lineage. 

With this theory it became necessary to modernize the Aryan origin 
and emigrations. Accordingly Mr. Rawlinson thus proceeds: 


The first distinct appearance of the Indo-European race in Western Asia as 
an important element in the population, is considerably subsequent to the rise of 
the Semites. At what exact time the Indo-Eurofean type of speech. was originally 


56 IRANO-ARYAN FAITH AND DOCTRINE 


developed, it is indeed impossible to determine; and no doubt we must assign a 
very early date to that primitive dispersion of the various sectiors of this family, | 
of which a slight sketch has been already given, and which may possibly have been 
anterior to the movements whereby the Semitic race was first brought into notice. 
But no important part is played by Indo-European nations in the history of 
Western Asia, till the eighth or seventh centuries before our era, the preceding 
period being occupied by a long course of struggles between the Semites and 
Turanians. The Indo-Europeans thus occupy, Coron ology. the third place 
in the ethnic history of this part of Asia. 

It may reasonably be conjectured, as has been already remarked, that the scene 
of the original development of the Indo-European dialect, or at any rate of the 
first large increase of the races speaking this language, was the mountain district 
of Armenia. It is from this point that the various tribes constituting the Indo- 
European family may with most probability be regarded as diverging, when the 
straitness of their territory compelled them to seek new abodes. As Cymry, 
Gaels, Pelasgi, Lithuanians, Teutons, Aryans, Sclaves, etc., they poured forth 
from their original country, spreading in three directions, northward, eastward 
and westward. Northward across the Caucasus went forth a flood of emigrants, 
which settled partly in the Steppes of upper Asia, but principally in northern and 
central Europe, consisting of the Keltic, Teutonic, Lithuanian, Thracian, Sclavonic, 
and other less well known tribes. Westward into the high plateau of Asia Minor 
descended another body, Phrygians, Lydians, Lycians, Pelasgi, etc., who possessed . 
themselves of the whole country above Taurus, and in some instances penetrated 
to the south of it, thence proceeding onwards across the Hellespont and the islands, 
from Asia into Europe, where they became, perhaps, the primitive colonists of 
Greece and Italy. Eastward wandered the Aryan tribes in search of a new country, 
and fixed their homes in the mountains of Afghanistan, and the course of the 
upper Indus. 


Mr. Rawlinson thinks it “perhaps allowable to conjecture’ that the 
Massa-Gete and Thyssa-Gete, the Greater Goths and Lesser Goths, of | 
the Steppe country, near the Caspian, were Teutons of the first migration, 
and that 


the Thracians of Asia Minor appear to have been an eddy from the same stream. 
[The western emigration he imagines to have been] about contemporaneous with 
an occupation of the southern coast of Asia Minor by the Semites, the two races 
being for some time kept apart by the mountain-barrier of Taurus, and extending 
themselves at the expense of the Turanians, who were thinly spread over the 
peninsula. After a while, the barrier was surmounted by the more enterprising 
people, and the Indo-Europeans established themselves on the south coast also, 


driving the Semites into the mountain fastnesses. . . . . The nations of this 
migration are the Pelasgi, the Phrygians, the Lydians, the Carians, the Mysians, 
the Lycians, the Caunians, and perhaps the Matréni. . . . . The eastern or i 


Aryan emigration whereby an Indo-European race became settled upon the Indus, 
is involved in complete obscurity. 


Which is not to be wondered at, since a migration from Armenia to India 
is merely imaginary, and only supposed, from the supposed necessity of 
having the Aryan race originate in the legendary Eden, and in the vicinity 


THE ARMENIAN THEORY 57 


of Ararat, where the Ark, freighted with all the varieties of living creatures, 
took the bottom on the top of Ararat. There is no evidence, no tradition, 
no legend, of any such emigration. To suppose it, is to march up the 
hill, for the sake of marching down again. 


We have indeed nothing but the evidence of comparative philology on which 
distinctly to ground the belief that there was a time when the ancestors of the 
Pelasgian, Lydo-Phrygian, Lycian, Thracian, Sarmatian, Teutonic and Aryan 
races dwelt together, the common possessors of a single language. The evidence 
thus furnished us is, however, conclusive, and compels us to derive the various 
scattered nations above enumerated from a single ethnic stock, and to assign 
them, at some time or other, a single locality. In the silence of authentic history 
Armenia may be regarded as the most probable centre from which they spread; 


{[Why, and what reasons led to this conclusion, though this assertion is 
reiterated, Mr. Rawlinson does not state. The ‘probability’ is not in the 
least apparent to me] 


and the Aryan race may be supposed to have wandered eastward at about the 
same time that the two other kindred streams began to flow, the one northward 
and across the Caucasus, the other westward, over Asia Minor and into Europe. 
The early history of the Aryans is for many ages an absolute blank. 


Undoubtedly, if one insists on placing them in Armenia, and carrying 
them thence to the Steppes of the Oxus and Jaxartes, for no purpose, that 
we can see, than that of having to carry them, by and by, back again. 
Meanwhile one might ask how many centuries the march to the Steppes 
consumed, as it was certainly not made all at one heat, but each country 
yn the way had to be conquered and peopled by Aryan increase, before 
another step forward could be made; and also one might ask what could 
lave sent the Armenians northward to the Steppes, when an inviting 
country lay open to them on the south, to appropriate which they had 
only to descend from their mountains? The course of emigration has 
aever voluntarily taken that direction. 


But at a period certainly anterior to the fifteenth century before our era, they 
were settled in a tract watered by the upper Indus, and becoming straitened for 
-room, began to send out colonies eastward and westward. On the one side their 
movements may be traced in the hymns of the Rig Veda, where they are seen 
advancing, step by step, along the rivers of the Punjab, engaged in constant wars 
with the primitive inhabitants, whom they gradually drove before them into the 
various mountain-ranges, where their descendants still exist, speaking Turanian 
dialects. On the other, their progress is as distinctly marked in the most early 
portions of the Zend-Avesta, the sacred book of the western or Medo-Persic 
Aryans. Leaving their Vedic brethren to possess themselves of the broad plains 
of Hindustan, and to become the ancestors of the modern Hindus, the Zendic or 
Medo-Persic Aryans crossed the high chain of the Hindu-Kush, and occupied the 
region watered by the upper streams of the Oxus. This tract is probably the 
Airyanem Vaéj6 of the Vendidad. 


58 IRANO-ARYAN FAITH AND DOCTRINE | 


Thus, without any earthly reason for it, without a hint of anything of 
the kind anywhere, Rawlinson imagines a long residence of the Aryans in 
Armenia, their growth there into an immense people, sending off in succes- | 
sion vast streams of emigrants, to conquer half the world and possess 


themselves of it, and their migration northward a very great distance, to’ 
the region of the Steppes between the Oxus and Jaxartes; and all this: 


older than the mythical Airyanem Vaéj6é. 


Here, too, the Aryans would come into contact with Scythic or Turanian 
races, whom they either dispossessed or made subject. Sogdiana, Bactria, Aria 
(or Herat), Hyrcania, Arachosia, Rhagiana, Media Atropatene (Azerbijan), were 


successively occupied by them, and they thus extended themselves in a continuous 
line from Afghanistan to beyond the Caspian. At this point there was, perhaps, 


a long pause in their advance, 


[Why, at this point, more than at any other? There are long pauses in 
every country reached in all such migrations], 


after which the emigration burst forth again with fresh strength, projecting a 
strong Indo-European element into Armenia 


[Fortunate Aryans, to have returned to the cradle of their race, after their 
incomprehensible march from it, to the north, into the Steppes of Turkestan] 


and, at the same time turning south along the chain of Zagros, occupying Media 
Magna, and thence to the shores of the Persian Gulf, where Persia proper and 


Carmania formed, perhaps, the limits of its progress. Everywhere through these | 


countries the Tatar or Turanian races yielded readily to the invading flood, 
retiring into the desert or the mountain-tops [both uncomfortable places for 
long residence. Imagine a Tatar tribe huddled together for a few centuries on 
the tops of Zagros] or else submitting to become the dependents of the con- 


GUCCOTS. rears 
The nations which may be distinctly referred to this immigration are tke 
following: . . . . the Persians, the Medes, the Carmanians, the Bactrians, the 


Sogdians, the Aryans of Herat, the Hyrcanians, the Sagartians, the Choras- 
mians, and the Sarangians. The similarity of the languages spoken by the more 
important of these nations has been noticed by Strabo, who includes most of them 
within the limits of his ‘Aryans.’ Modern research confirms his statements, 
showing that the present inhabitants of the countries in question, who are the 
descendants of the ancient races, still speak Aryan dialects. 


Instead of “this immigration,” there were, it is probable, a score or more, 
at different periods, and probably with centuries between some of them. 
The whole account is merely fanciful, and I fail to see the value of that 
which has, in the respects wherein it varies from other theories, no sort of 
basis whatever, even of probability or plausibility; but rests ona “perhaps.” 
A fancy sketch of the migrations of the Peruvians from Armenia or Meso- 


| 
/ 


THE ARMENIAN THEORY 59 


potamia, with detailed account of the mode in which, being Turanians, 
they were driven by the Semites or Indo-Europeans, and thence found 
their way to South America, would be of the same character as the specu- 
lations I have quoted, and of quite as much value; and Cuzco might as 
well be fixed upon as the place of origin of the human race, or of the 
Aryans, as Armenia. 

The Medes were Aryans, and closely allied both in language and 
religion to the Persians. That is now generally admitted. Herodotus 
says [v12. 62] that the Medes were anciently styled by all, Arioi. The first 
Fargard specifies Media as one of the countries created by Ahura Mazda, 
i. e., as inhabited by the Aryans. The Armenian writers invariably called 
the Medes Aryans, and Darius Hystaspes, in the inscription upon his 
tomb, declared himself to be “A Persian, the son of a Persian, an Aryan, 
of Aryan descent.’ The Median names of men and places admit almost 
universally of being referred by etymological analysis to Zend roots, while 
the original language of the Persians is closely akin to the Zend. If the 
Medes had been of an ethnical family entirely distinct from the Persians, 
of a Semitic or Scythic race, the two nations could not have coalesced 
with facility, as they did, nor would Medes have held high positions under 
‘Persian sway. Herodotus says (7. 135) that the Persians had adopted the 
dress of the Medes, considering it superior to their own; the Medes had 
precedency over all the other conquered nations, indicated by their position 
in the lists; the terms ‘“‘the Medes,” “‘Median,”’ ‘‘the Median War’’, were 
in. common use, in connection with the Persian attacks upon Greece; and 
in the Book of Daniel we find repeatedly the phrase ‘“‘the Law of the Medes 
and Persians, which altereth not.” Harpagus, the conqueror of the Asiatic 
Greeks, of Caria, Caunus and Lycia, was a Mede. So was Datis, the 
joint leader with Artaphernes of the army which fought at Marathon. 
So were Harmamithres and Tichzus, sons of Datis, the commanders of 
the cavalry of Xerxes. In the inscriptions, we find Tirtaphres, a Mede, 
mentioned as reducing Babylon, on its second revolt from Darius. And 
Carmaspertes, another Mede, was employed to bring Sagartia under 
subjection. (Rawlinson’s Herod. 7. 401-2 and n. 7). 


Mr. Rawlinson continually insists on 


The great migration of the Aryan race westward, from beyond the Indus, 
simultaneous, probably, with a movement of a kindred people, the progenitors of 
the modern Hindus, eastward and southward to the Ganges, and the Vindhyan 
mountain range; 


and, noticing the Babylonian story of Berossus, of a Median dynasty at 
Babylon more than two thousand years before Christ (in which he thinks 


60 IRANO-ARYAN FAITH AND DOCTRINE 


it not unlikely that Berossus applied the term ‘‘Mede’’ to the Scyths), he 
insists that 


the earliest distinct notice of the Aryan race which is contained in the inscrip- 
tions hitherto discovered, indicates a far later date for this great movement of 
nations. 


There is every reason to believe, he thinks, that the Medes of history had 
not reached Media Magna 1,500 years after the time when the Medes of 
Berossus, probably a different race, conquered Babylon. He thinks that 
the emigration, whenever it commenced, was not completed much before 
640, B. C.; and he says: 


Probably there was a long pause in the movement, marked by the termina- 
tion of the list of names in the Vendidad, during which the main seat of Median 
power was the country south of the Caspian. 


Ragha and Varena are the twelfth and fourteenth countries named—both 
in Media, near the Caspian; and Tschahkra, in Khorassan, is the thirteenth. 
If these were the very last, it would simply prove that the Aryan 
emigration had reached no further, when the first Fargard was composed. 
It could not prove that it halted there any longer than it had halted in 


each other country previously occupied. No doubt it made many halts. 


But the fifteenth country named is Hapta Hindu. Is it to be inferred 
that there was a long halt there? And, if the emigration westward went 
from that region, and was simultaneous with that to the Ganges country, 
how is it possible to be explained that the settlement in Media is named be- 
fore that in the land of the Seven Rivers; or that the two streams of emigra- 
tion are to be presumed to have stopped in Media and the Indus country at 
the same time; or that when it must have occupied so long a period for 
the stream of emigration from the Indus country to reach Media, there 
is no tradition or record of any such outflow? 

Professor Max Miiller, in Bunsen’s Philosophy of Universal History, 
1. 128, says: 


The only key to an understanding of the ancient literature of Media and 
Persia, is furnished by the language of India, and more particularly by. that 
primitive form of it which has been preserved in the Hymns of the Veda, the 
first literary monument of the Aryan world. 


He agrees, elsewhere, that the birthplace of the Semitic races is to be 
looked for in Armenia, where Mount Ararat is. But as to the Aryans, he 
says: 

The main stream of the Arian nations always flowed towards the northwest. 


No historian can tell us by what impulse these adventurous nomads were driven 
in through Asia towards the isles and shores of Europe. 


THE ARMENIAN THEORY 61 


Noone needs any information on that score from history, who has seen 
for fifty years the action of what may be called the emigrative instinct, 


‘' among the Anglo-Aryans of the United States of America. As well ask 


history why the bees swarm and seek new hives. The first start of this 
world-wide migration belongs. 


to a period far beyond the reach of documentary history, to times when the soil 
of Europe had not been trodden by either Kelts, Germans, Slavonians, Romans 
or Greeks. 


Yet Mr. Rawlinson fancies a primitive migration of the Aryan race from . 
Armenia, northeastwardly to Sogdiana. 


At the first dawn of traditional history, we see the Aryan tribes migrating 
across the snow of the Himalaya, southward toward the Seven Rivers (the Indus, 
the five rivers of the Panjab, and the Sarasvati); and ever since India has been 
called their home. That before this time they had been living in more northern 
regions, within the same precincts with the ancestors of the Greeks, the Italians, 
Slavonians, Germans and Kelts, is a fact as firmly established as that the Normans 
of William the Conqueror were the Northmen of Scandinavia. The evidence of 
language is irrefragable, and it is the only evidence worth listening to with regard 
to ante-historical periods. It would have been next to impossible to discern any 
traces of relationship between the swarthy natives of India, and their conquerors, 
whether Alexander or Clive, but for the testimony borne by language. What 
other evidence could have reached back to times when Greece was not yet peopled 
by Greeks, nor India by Hindus? Yet these are the times of which we are 
speaking. What authority would have been strong enough to persuade the 
Grecian army that their gods and their hero ancestors were the same as those 
of King Porus, or to convince the English soldier that the same blood was running 
in his veins and in the veins of the dark Bengalese. And yet there is not an 
English jury now-a-days, which after examining the hoary documents of language, 
would reject the claim of a common descent and a legitimate relationship between 
the Hindu, Greek and Latin.’ (Bunsen, ubi sup.) 


Baron Bunsen believed in the unity of the human race, without any 
evidence of language, upon legends entitled to no more credit than those 
of Sanchoniathon or the Brahmins. He found in them some evidence that 


he thought worth listening to ‘‘with regard to ante-historical periods.”’ 


If all mankind have Adam and Eve for their ancestors, and the same 
blood runs in the veins of the English soldier as in the veins of a Papuan, 
the Hottentot, the Esquimaux, the Mandingoes, and the Digger Indians, 
what is there peculiarly interesting in the common descent and legitimate 
relationship of any two or more races in the world? 


Many words still live in India and in England, that have witnessed the first 
separation of the northern and southern Aryans; and these are witnesses not to 
be shaken by any cross-examination. The terms for God, for house, for father, 
mother, son, daughter, for dog and cow, for heart and tears, for axe and tree, 


62 IRANO-ARYAN FAITH AND DOCTRINE 


identical in all the Indo-European idioms, are like the watchwords of soldiers. 
We challenge the seeming stranger, and whether he answer with the lips of a 
Greek, a German, or an Indian, we recognize him as one of ourselves. Though 
the historian may shake his head, though the physiologist may doubt, and the 
poet scorn the idea, all must yield before the facts furnished by language. There 
was a time when the ancestors of the Kelts, the Germans, the Slavonians, the 
Greeks and Italians, the Persians and Hindus, were living together beneath the 
same roof, separate from the ancestors of the Semitic and Turanian races. 

It is more difficult to prove that the Hindu was the last to leave this common 
home, that he saw his brothers all depart towards the setting sun, and that then 
turning towards the south and the east, he started alone in search of a new world. 
But as in his language and in his grammar he has preserved something of what 
seems peculiar to each of the northern dialects, singly, as he agrees with the Greek 
and the German, where the Greek and the German seem to differ from all the rest, 
and as no other language has carried off so large a share of the common Aryan 
heirloom—whether roots, grammar, words, myths or legends—it is natural to sup- 
pose that, though perhaps the eldest brother, the Hindu was the last to leave the 
central home of the Aryan family. 


Assuming that Zarathustra taught his Mazdayacnian creed in Bactria, 
it no doubt caused the emigration towards Media of his followers, whether 
the Indo-Aryan stream of migration flowed out before or after he began 
to teach. In either case it is not probable that he converted the mass 
of the people. in the former case he certainly did not, though the prev- 
alence of his creed, if it became the prevailing faith, may have caused the 
emigration toward India of the Nature-worshippers, devotees of Agni and 
Indra. Butin that case we should expect to find in the Veda some mention 
of the Zarathustrian creed, to which or to any of its tenets or deities there 
is no allusion whatever. So we should expect to find such mention if 
Zarathustra taught before the Indo-Aryan migration, and, before it, 
emigrated with his followers. 


There must have been bitter hatred between them and those of the old faith. 
This is certain from the fact that in the Zend-Avesta, Indra and the Devas are 
spirits of evil. 


So it is argued by Dr. Haug, but I doubt. 


It would seem more probable, therefore, that the lrano-Aryan migration 
took place before Zarathustra began to teach; that the Indo-Aryans never 
knew anything in regard to the creed taught by him, and, as the Zend- 
Avesta does not mention any Vedic deity except Indra, that the Agni 
worship had not sprung up when the Zarathustrians migrated. Whether 
Zarathustra lived and taught in Bactria at all, is another question, as to 
which the evidence is not conclusive. He may have lived and taught in 
some intermediate country, between Bactria and Media, where the 
migrating Irano-Aryans paused until increasing numbers again pushed 


THE ARMENIAN THEORY 63 


them onward; or he may have lived and taught after they reached Media. 
The Zend texts must decide. 


I think that he taught in Bactria. And it is quite certain that if the 
Zend language is old Bactrian, the Indo-Aryan was an offshoot from it, 
and not a sister tongue, in which case a long succession of centuries must 
have passed while the latter was growing into what it had become when 
the Vedas were composed; or the Indo-Aryan emigration must have 
occurred before the Zend began to be formed as a distinct language; and 
it must have grown into the old Bactrian, after that emigration, for which, 
also, a long succession of centuries was needed. 


Another hypothesis may be proposed, i. e., that the Iranians crossed 
the Oxus and settled in Bactria, leaving an Aryan population in Sogdiana; 
that in Bactria the Zend language was formed, and Zarathustra appeared 
and taught; before or after which, but long after the migration to Bactria, 
the Indo-Aryans migrated from Sogdiana toward the Indus, their language 
having by this time changed, and having become or being in process of 
becoming, Sanskrit. And this is my opinion. I shall hope to prove it 
correct. 

In his article, ‘‘Last Results of the Turanian Researches’ (Bunsen’s 
Philosophy of the Universal History, 7. 474), Professor Miiller says: 


The millions of people who speak and have spoken for centuries, from Cey- 
lon to Iceland, the innumerable dialects of Sanskrit, Persian, Gallic, Teutonic, Sla- 
vonic, Italic, and Greek, shrink here together into one small point, and are repre- 
sented, as it were, by one patriarchal individual, the first Aryan, the ancestor of 
the Aryan race. For in all these languages, from Sanskrit to English, there is one 
common stamp, a stamp of definite individuality, inexplicable if viewed as a prod- 
uct of nature, and intelligible only as the work of one creative genius. Sanskrit, 
Persian, Greek, Latin, Sclavonic, Teutonic and Keltic, are simply continuations of 
one common spring of language, as much as Spanish and Portuguese, French and 
Provengal, Italian and Wallachian, are all but Latin under different aspects. The 
difference between languages, as distant geographically, chronologically and gram- 
matically, as Sanskrit and English, vanish; and all that remains in this comprehen- 
sive view is, that one system of grammar, and that patrimony of common roots, 
which we call ‘Aryan,’ in opposition to Semitic. No new root has been added, no 
new grammatical form has been produced, in any of the Aryan Provinces or 
dependencies, of which the elements were not present at the first foundation of 
this mighty empire of speech... .. . 

The Aryan family has had but one generation of dialects. There was a time 
when the ancestors of this race formed one family, in the proper sense of the word. 
Their language was then the idiom of a hamlet, as Latin was at one time spoken 
by the few adventurers who built their cottages on the Hills of the Tiber. 
Without some such previous concentration, as it is impossible to account for the 
perpetuation of the most minute and fanciful forms in the Roman dialects of 
modern Europe, it would be in vain to account for the coincidences between the 
Aryan dialects of the ancient world. The Aryan language, which grew, or 
became nationalized into Sanskrit, Persian, Greek, Latin, Teutonic, Sclavic and 


64 IRANO-ARYAN FAITH AND DOCTRINE 


Keltic, must have been a language richer perhaps than any of its descendants, 
but a language with such settled principles, and such intense individuality, in 
grammar and dictionary, that the national, or, as we may here call it, the indi- 
vidual character of its descendants, though widely different as the meditative 
Hindu and active Greek, could never obliterate or efface the stamp of their 
common parent. 


To say that French, Spanish, Portuguese, Italian and Wallachian are 
only Latin under different aspects, is too broad a statement. They are 
languages formed by a fusion of the Latin with other and different tongues; 
Gothic, Gallic, Keltic, Germanic, Frank and others, as the people composing 
each are a mixture of different races, owing their present characteristics 
and temperaments more to the races with which the Romans intermingled 
to form each, than to the Roman element itself. The peculiar nature of 
each people comes from other blood than that of ancient Rome. 

So the Sanskrit, Greek, Latin and other Aryan languages are not 
simply continuations of one common spring of languages. Each is as 
much a composite language as the English tongue; and each people owes 
its distinctive character far more to the native or indigenous element of its 
population, than to the Aryan. The indigenous Southern races of India 
made the Hindu so markedly different as he is from the ancient Greek and 
Roman and the modern Sclave and German. If the descent of each had 
been pure and unmixed, the old Aryan blood could never have become 
Keltic in Ireland, and Teutonic in Germany. Let us not imagine that we 
owe nothing to any but our Aryan ancestors. The original Aryan type 
was probably the same as the Scythic. It is not probable that it is now 
anywhere to be found, among the Aryan races. 


VIEWS OF DR. DONALDSON. 


The New Cratylus, of Dr. Donaldson, contains an interesting discussion 
of the origin of the races of men and of the filiation of the Aryan races 
and languages. 

He asserts that all the sporadic or Turanian idioms of High Asia are 
instances of the degradation of language; they are all probably depravations 
of the Iranian type. Similarly, the languages of Africa must be considered 
as successive products of Semitic disorganization: the Syro-Arabian tongue 
passes from the Abyssinian to the Galle and Berber, from this again to 
the Caffre, from the Caffre to the Hottentot, who is finally caricatured by 
the savage Bushman. 

This is the ‘‘natural selection’? of Darwin reversed. It would have 
ended, one would think, in the apes. 

Dr. Donaldson is a staunch believer in the unity of the human race, 
and places the Garden of Eden in Armenia. It is reasonable to believe, 
he thinks, that man would be first cradled on some plateau, which, while 
raised above the lacustrine impurities of the alluvial plains, was likewise 
free from an overgrowth of wood, and well adapted for the cultivation of 
those fruits and grasses which furnish the necessary food of man. There 
is no region of the world, he says, which combines all these recommenda- 
tions so fully as the Armenian tableland lying to the south and east of 
Mount Ararat. How he knows there was an overgrowth of wood there, 
or not, thousands of years ago, he does not inform us. 

All traditions, he says, point to this district. I deny that there is a 
single real tradition that does so. On the supposition, he says, that 
mankind originated there, ‘‘we may harmonize every linguistic phenom- 
enon, and explain every ethnographical fact.”’ It will be a great task to 
perform. The theory of the unity of the human race, and of the formation 
or descent of all languages from one original tongue makes utterly inex- 
plicable a thousand linguistic phenomena, and utterly incomprehensible 
a multitude of ethnographical facts. Of course, to faith all things are 
possible, or, if not, it can believe a thing all the more because it is impossible. 


As for those [he says], who, recognizing Armenia as one birthplace of the 
human family, contend that man was created independently in different parts of 
the globe, as they became favourable to his continued existence, it is sufficient to 
say that such a hypothesis is unnecessary. [The spread of population can be 
accounted for without it], and the differences of race are not differences of species 
inconsistent with one common origin. 


He might make the same reply to the assertion that the different species 
of fishes did not all descend from one single pair. 


66 IRANO-ARYAN FAITH AND DOCTRINE 


His final reasons are the real ones: 


The hypothesis that man was created at different times, and in different 
parts of the world, would leave unexplained and inexplicable these proofs of an 
original identity of language, to which philology is daily making additions of the 
greatest weight and importance. Nothing short of necessity should induce us to 
seek for an autochthony in different parts of the globe, which would break the 
ties of blood relationship that bind all men together. 


I know of no benefit that men have ever realized from a belief in all 
blood relationship. It has prevented no war, and softened no hatred. 
The relationship is too remote between me and the Malay or Mandingo, 
for me to have any more sympathy for him than I have now that I look 
upon him as no more related to me than the dog is to the elephant. And 
I do not find in the fancies and theories of philologists the least real proof 
of the common origin of the Turanian languages or of that of the Semitic 
and Aryan. 

The creative power of Nature or the Deity is without limit. It brings 
into being, at the fitting time, myriads of individuals of a particular species 
of creatures, over wide spaces of country. It peoples a whole sea ora 
whole continent at once. Why should we suppose that it has not, in the 
same manner, created at different periods the different varieties of the 
human race, each race, created after another, excelling it? No one is 
absurd enough to believe that all the apes and baboons, monkeys, ourangs 
and gorillas are descended from an original simian pair of progenitors. 
Neither history nor tradition informs us of the changes of any white race 
into negroes, and it is impossible. 

And, for my own part, I am glad to believe that there is no tie of blood- 
relationship between myself and the woolly and olio negro. I prefer to 
believe that I am of a higher and nobler strain and race. And I do not 
wish to believe that I owe my being to incestual intercourse between 
brother and sister, father and daughter, or mother and son. 


Tradition distinctly tells us [we are gravely informed], that primeval civili- 
zation first extended itself to Asia Minor, and afterwards to Mesopotamia. 
Thus, the earliest emigrant is carried to Lydia, and the city of Iconium in 
Lycaonia claims for its founder, Aunacus of Khanok, the first author of an 
improved calendar. 


This valuable ‘‘tradition”’ is given to the world by Stephen of Byzantium. 
Then civilization descends the Tigris, skirts the mountains of Kurdistan, 
and establishes itself at Babylon. ‘These facts are supported by con- 
sistent tradition.’’ So long as the primitive population of the globe was 
confined to Armenia and its two colonies in Asia Minor and Mesopotamia, 


we find no traces of any differences of nation or language. It was on the lower 
Euphrates that the multitudes became too numerous for the soil, and from thence 


VIEWS OF DR. DONALDSON 67 


they streamed away in successive parties, scattering their detached and isolated 
bands over the whole surface of the globe. 


It is considerately admitted that hundreds of years passed, perhaps even 

thousands, during their wanderings. It is greatly to be regretted that one 
could not follow, step by step, those who by degrees became Esquimaux 
and Patagonians and Bushmen, see the sons of Adam degenerate into 
beastly savages, and know what impulses forced them to the ends of the 
earth; and how 


men whose ancestors had been on the same footing in regard to speech, color and 
foetal development became Mongols, Tungusians, Manchus and Samoieds in 
Asia; Finns, Lapps and Euskarians in Europe; Negroes and Kaffirs in Africa, and 
Red, Indians in America; to say nothing of the Papuans, the Tasmanians and the 
more widely scattered Polynesians. 


It sounds like a grim satire on a preposterous theory. 

Meanwhile, says Dr. Donaldson, two sister races formed themselves, 
close to the original birthplace of man; one the Aramaic, the other the 
Iranian. 


To the east, the Iranian race was more slowly developing itself on the great 
Western Plateau of Asia, from whence it sent off successive streams of colonists, 
who carried the original language and the original appetences for high mental 
cultivation into India to the southeast, and round by the north coasts of the 
Caspian and Euxine seas, into Europe; 


great bodies of the same race and blood thus degenerating into savages, 
black as jet, with wool instead of hair; and others raising themselves to 
the loftiest heights of civilization and refinement, and displaying in their 
perfection the beauty of the Aryan form and face, and its snowy whiteness 
cof the skin. 


The theory of Dr. Donaldson as to the Aryan migrations is this: The 
first emigrants from Asia were the Kelts and Cimmerians, who entered 
Europe from the Steppes of the Caucasus, and, passing round the northern 
coasts of the Black Sea, not only spread over the whole of Europe, especially 
in the south and west, but also re-crossed into Asia by the Hellespont, and 
conquered or colonized the countries bordering on the south of the Euxine. 
The next invaders were Scythians, Sarmatians or Sclavonians, who are 
generally found by the side of the Kelts in their earliest settlements. 
They more fully occupied the east of Europe, but though they contributed 
largely to the population of Greece and Italy they do not appear to have 
spread beyond the Oder in the north, or to have established themselves 
permanently in the Alps, or in the middle highlands of Germany. 


The final settlement of the Iranians in Europe was that of the Teutonic races, 
consisting first of the Low Germans, who, starting from the regions between the 


68 


IRANO-ARYAN FAITH AND DOCTRINE 


Oxus and the Jaxartes, burst through the Sclavonians, and formally settled them- 
selves in the northwest of Europe; and, secondly, of the High Germans, who 
subsequently occupied the higher central regions, having also contributed an 
important and perhaps the most characteristic element to the population of 
Hellas. 

If we turn to the eastern members of the family, . . . . it appears that 
the origin of these languages is traceable to Iran, a country bounded on the north 
by the Caspian, on the south by the Indian Ocean, on the east by the Indus, and! 
on the west by the Euphrates. Within these limits were spoken, so far as we can: 
discover, two languages which bore the same relation to one another that we 
recognize as subsisting between Low and High German, a language analogous to 
the former being spoken in the north and east of the district. and one analogous 
to the latter in the south. [The southern language he calls High Iranian; the 
northern and eastern, Low Iranian.] The surrounding nations to the north and 
east belonged to the Turanian, a sporadic family; but when the mighty people 
confined between these comparatively narrow limits had become too numerous 
for the country they lived in, the eastern and northern tribes sent off emigrations 
to the southeast and northwest, breaking through or driving before them the 
tribes by which they were hemmed in. : 

Arya-avarta, ‘the country of the Aryans,’ is the classical name for the old 
country of the Hindus, which is defined as lying between the Vindhya and ‘snowy’ 
(Himalaya) mountains, and extending from the eastern to the western ocean. 
This definition excludes the Deccan, a ‘country of the right’ (Dakshina); and the 
language of the country, its geographical features, its oldest traditions, and the 
physical characteristics of the inhabitants, sufficiently show that the Aryans or 
Iranians entered Hindustan by the Punjab, and did not extend themselves far 
towards the, south. To the present day, though the northern tribes of India 
speak languages more or less corrupted from the Low Iranian or Sanskrit, such as 
the Bengali and Hindostani, the southern languages are more akin to the Mongol 
idioms, which entered into the languages of middle and northern Asia. . 

There was a striking physical difference between the Hindiis and the population 
of southern India, in the very earliest times. It appears that the aborigines of 
India, whom the Hindiis or Aryans invaded and conquered, had most of the 
characteristics of the Negro Tribes: at least, the supposed remains of these earliest 


inhabitants, still found in the north of India, have woolly hair, low forehead) 
and flat noses. 


As to the Median origin of the Low German Tribes [the Scandinavians, 
Anglo-Saxons, Frisians, Flemish, Dutch and old Goths], the following examples, 
may suffice. That the Medes extended themselves to the northwest, appears 
from the position of Media in the historical ages. The names of many of the Low 
German nations point to a derivation from the north of Iran. We have seen that’ 
the Saxons, or Saca-Sunu are traceable to Bactria. The Sarmatz or Sauromate, 
an old Sclavonian nation, are expressly mentioned as descendants of the Medes 
(Pliny, Hist. Nat. vi. 7: Sarmate Medorum, ut ferunt, Soboles. Diod. Sic. ti. 
ch. 43, p. 195, Duidaf: dbo 5& peyloras arokias yevéoOar rev wey . . . . Trev dO &K rés 
Mnéias rapa rov Tavaiv Kxabidpvdéicav, As Tov’s dao’s Lavpcuaras évouacbjvat): 
and their name indicates that they too claimed the north of Media as their 
Fatherland. Béckh [Corpus Inscript. i. p. 83], says that Dr. Gatterer derives 
their name from Matenis, i. e., Matienis, i. e., Medis, and the Lithuanic word 
Szaure, which means north, making them northern Medes. The Sigyunz, whose 


VIEWS OF DR. DONALDSON 69 


territory extended from the north of the Danube to the country of the Heneti or 
Veneti (Sclavonian Wends) on the Adriatic, in dress resembled the Medes, from 
whom they derived themselves. How they could be colonists of the Medes 
[adds Herodotus (v. 9.)], I cannot understand; but anything may happen in a 
great length of time. 


Now the abode which Herodotus assigns to the Sigyune falls within 
the limits of the Sauromatze, who were a Sclavonian tribe, and also 
derived from the Medes. Accordingly the Sigyune must have been 
themselves Sclavonians, and could not have been connected with the 
Huns, as some suppose. Besides, Strabo describes the Sigyunz as living 
near the Caspian, with habits similar to those which Herodotus ascribes 
to them. Therefore, we cannot doubt that they were a low Iranian 
people. In the same manner we might point out traces of North Iranian 
pedigrees in the case of every nation of the low German class of which any 
mention is made by ancient writers. We consider even the invasion of 
the Scythians by the Persians, mentioned by the Gréek historians, as 
traditions of the pressure of the High on the Low Iranians; for the identity 
of the names Scythians, Getz, Jutes and Goths has been long recognized. 


The argument from the language is decisive of the whole question. The 
resemblance between the old Low German dialects and the Sanskrit, even after a 
separation for thousands of years, is so striking that an eminent philologer has 
remarked, that when he reads the venerable Ulphilas, he could believe he was 
reading Sanskrit. (Bopp). On the whole, then, we consider it as nearly certain 
that the Hindus in India and the Low Germans in Europe are emigrants from 
the country about the southern extremity of the Caspian Sea. We do not pretend 
to say when the emigration took place, nor do we suppose that it took place at 
once. As the population became too numerous for the country, or as they were 
pressed upon from without, they would naturally send off streams of invaders to 
the right and left in search of other settlements. 


Thus, while Rawlinson insists that the Medo-Aryans migrated from 
the Punjab to Media, Dr. Donaldson holds that the Indo-Aryans migrated 
from Media to the Punjab. I see no firm ground for either theory, and 
am convinced that the separation of these races took place ages before 
either Media or the Indus country was trodden by Aryan feet, and in 
Sogdiana or Bactria, most probably in Sogdiana, one portion migrating 
thence, and leaving the other there, at a time when the Aryan language, 
spoken by both, was neither Zend nor Sanskrit, but the parent of each. 


When history tells us [Dr. Donaldson continues (p. 142)], that the Median 
empire was overthrown by the Persians, this is a distinct announcement of the fact 


which we might derive from philology alone, that the Southern Tribes of Germanii 


or High Iranians pressed upon and mastered the Low Iranians, who are known to 
us as Medes in their Aryan home, and as Sauromate or Northern Medes in Europe. 
The establishment of the kingdom of Cyrus was in fact the final development of a 


70 IRANO-ARYAN FAITH AND DOCTRINE 


tendency which had continued to exhibit itself in the same manner for man 
centuries previously; and in this we must recognize the counter-pressure by which 
as we conceive, the streams of emigration to India and Europe were increased 
We have stated that the Medians or Low Iranians spoke the primeval tongue o 
which the Indian Sanskrit is an offset, and which forms the distinctive element o 
those European dialects which are connected with the Low German and Sclav 
onian. 


It is much more likely that they spoke the Zend, and that the Germano 
Aryan emigration took place before the Zend began to be formed, anc 
before any migration toward Media or India, from Sogdiana. 


There is reason to suppose that the Low Iranian emigration entered Europe by 
the north of the Black Sea, that is, from the original abode of the Median race 
the Airyanem Vaéjé, ‘the pure Aryan land,’ in Bokhara, from which they hac 
descended to Khorassan on their right and to the Hapta-Hindu or Punjab on thei 
left; whereas, the mixed tribes of the south and west, or those in which the 
Persian element predominated, must have extended themselves through Armeniz 
into Asia Minor. Not only the geographical position of the country, but a singu: 
larly interesting tradition, seems to prove that the Province of Armenia, which, 
as we have intimated, was probably the first seat of the whole human race, must 
also have been the first stage in the journey of emigration, for all the Iraniar 
tribes, which started from the south and west of the Caspian. 


The tradition is that the singular story in Plato’s Republic (p. 614 
B. et seg.), was due to Zoroaster (Clemens Alex. Stromata,v. p. 710, Potter): 
and Dr. Donaldson thinks he has shown that it must have been derived 
by Plato from Herakleitos, whose philosophy was Zoroastrian. The 
author of this apologtie is called “Hp 6 ’Appeviov 76 yevos Tapdinou, 
and this, Dr. Donaldson thinks, can only mean that the Aryans, as they 
appeared in Pamphylia, the most western province of Persia, called 
themselves descendants of the Armenians. 

The Armenian language, he says, is of Indo-Germanic structure, and 
must have been one of the Medo-Persic idioms. At the commencement 
of the 4th century, B. C., the country-people in Armenia understood 
Persian, and their deities bore Persian names. According to Herodotus 
the Armenians and Phrygians were closely allied in origin, and he calls the 
former a colony of the latter. Of course, Dr. Donaldson thinks he probably 
inverts the fact, in this—it does not suit his theory, and_ there- 
fore Herodotus, excellent authority when what he says can be made to 
chime with the Shem, Ham and Japhet theory, “inverts the fact’’ when 
it does not. After all, he does not ‘invert’ it half as provokingly as the 
legend of a small Canaanitish tribe does, in regard to Kham and Shem. 

The scanty remains of the Phrygian language ‘‘admit of immediate 
comparison with the Persian, as well as with the Armenian.’’ One would 
like to see what the results of admitting the immediate comparison are. 


VIEWS OF DR. DONALDSON 71 


The vagaries of etymology have ceased even to be amusing; and one is 
relieved to learn, from high authority, that the surest proof that the words 
found in two languages are not the same, is that they are spelled alike. 


The Cappadocians, who have many affinities with the Medo-Persians, are 
said to have spoken the same language as their neighbors, the Armenians. 
[Moses Chorenensis says so, who knew as little about it as we know.] On the 
other hand, the Sauromate, also, as we have seen, were of Median origin, have 
many Armenian affinities. Finally it has been shown that some of the oldest 
European languages correspond to the Armenian in many terms, which have no 
longer their counterpart in the conterminous idioms. 


Now, we have not the least knowledge of the language spoken in Armenia 
prior to the 4th century before Christ. The Armenian language known 
to us, is a modern composite language. Herodotus tells honestly all he 
saw, knew, heard and guessed; but he lived at least two or three thousand 
years after the migration into the Punjab, and five or six thousand after 
the Kelto-Aryan, Germano-Aryan and Sclavono-Aryan migrations. What 
memory or tradition had the Greeks and Italians, then, of their connection 
with the Armenians, Medians or Sogdians? None. And Niebuhr’s quashal 
of the traditions in regard to the early history of Rome ought to make 
scholars less bold in their assertions in regard to early Asian history. 

Dr. Donaldson goes so far as to tell us that “‘even the ancient Etrus- 
cans,’ whose language is a complete mystery, not one single sentence of 

it having ever been read by anybody, ‘‘whom we have identified on other 
grounds with the oldest branch of the Low Iranians, were connected also 
with the Asiatic Thracians, the Phrygians and the Armenians.”’ 
The Veda and Zend-Avesta present to us a race of nomadic herdsmen, 
‘who had no cities, no temples, no large and powerful political organizations, 
a people simple, primitive, sacrificing in the open air, in part cultivating 
‘the soil, to a limited extent, but having for their chief wealth only horses 
and cattle, and ‘‘small cattle,’ or sheep. The hymns of both races have 
distinct reference to a life upon the great Steppes of Asia, to Sogdiana and 
‘to Bactria; and in these hymns, the Sfiktas of the Veda, and the Zendic 
Gathas, is the only evidence of any value that has come down to us in 
regard to the place of origin and migrations of these races. We know much 
more about it than Herodotus did; and all the pretended traditions found 
in writers subsequent to Herodotus, are as worthless as the Roman tradi- 
tions in respect to Romulus and Remus. Traditions in regard to language 
are always worthless. 


When these Persians or High Iranians [Dr. Donaldson continues (p. 144), 
had] intruded themselves upon the Medes or Low Iranians, it is probable that the 
language of the latter became tinged with the peculiarities of the Persian idiom, 
which was, however, nearly related to the Median; and the mixed language consti- 


72 IRANO-ARYAN FAITH AND DOCTRINE 


tuted the speech of those Persians with whom the Greeks had so much to do. 
The connexion of modern Persian with modern High German, even after many 
centuries of Arabian rule, and the loss of the inflections, was long ago perceived; 
and in one of the tribes of the Persians, the Germanioi mentioned by Herodotus, 
we still recognize the distinctive name of the Thuringians or Herminones. We 
assume, therefore, that the High German dialects of Europe are due to a final 
Iranian emigration connected with the early expansion of the Persian race. And 
thus, if all the European members of the family can be assigned to the two divisions 
of Low and High German, the former derived from that old Iranian stock which 
gave to India its sacred language, the latter from the great race of Persians or 
Germanians, the name Indo-Germanic, which has been given to the family is 
doubly appropriate. . : 

We may, with a fair amount of probability maintain that the stream of High 
German or Greek emigration entered Europe by way of Asia Minor, and that its 
course may still be traced through the dry bed of obsolete proper names and 
shadowy traditions. . . . The evidence for this chain of ethnographic con- 
nexions is necessarily of a cumulative nature. Language, tradition, history, 
mythology, and as far as this is applicable, those features in descriptive geography 
which influence the spread of population, enable us to trace the Grzeco-German 
race from the mountains of Karmania and Kurdistan, through the north of Asia 
Minor, and across the Hellespont, into Thrace and Illyria. Nor do we stop here; 
for we may see how, in a, strong but narrow stream, this warrior-band forced its 
way through the Sclavonian and Low German tribes, into the march-land of 
Vienna, and from thence gradually expanded itself along the Danube, until it has 
peopled or conquered the whole of the central plateau. 

There are two ancient names, of constant occurrence, which seem to mix 
themselves up with the traditions from which we derive the theory respecting the 
origin and progress of the Helleno-Teutones. We refer to the Scythians and the 
Pelasgi. It appears to us certain that the Pelasgians were the great Southern 


branch of the Sclavonian stock, which, starting from Khorassan in an age long © 


anterior to chronology, spread itself over the whole of Sarmatia, and eventually 
furnished a large substratum of population to Thrace, Illyria, Greece and Italy. 
It is also pretty clear that these Pelasgi re-crossed into Asia by the Hellespont, 


and colonized the Western coasts of Asia Minor and the Islands of the Archipelago, | 


long before the Helleno-Teutones appeared on the stage. 


Thus, the Greeks, it appears, as well as the Romans, were Sclaves and 


Germans intermixed. Why Khorassan is selected as the country from | 
which to have the Pelasgi set out, in preference to any other country south | 


of the Oxus and Caspian, we do not learn,—at least, we find no real 
reason for it. 


Now, in considering all these wild notions, that which chiefly needs to — 
be accounted for, and which is of immensely more import than a few | 
deceptive resemblances of words, is this, that the Sclavonic, Scandinavian, © 
Gothic and Germanic religions, each and all, are totally different from the. 
Persian, Indian, Greek and Roman faiths, and always were so,—not merely 
or alone in the names and attributes of their deities, but in their whole ' 
nature, spirit and idiosyncrasy; as much so as that of the Mohawks 


VIEWS OF DR. DONALDSON 73 


or of the Ashantees. If the Greeks were Sclaves and Germans, i. e., 
if Sclaves and Germans, intermingling, long after they had left Sog- 
diana, Bactria or Khorassan, Media or Armenia, long after peopling 
Asia Minor, became Greeks, these total differences, these mythological 
contrarieties and antagonisms, are wholly inexplicable. I cannot conceive 
of anything that will at all explain them, except that of the successive 
migrations from Sogdiana, of the Kelto-, Sclavono-, Germano-, Graco- and 
Italo-Aryans, in succession, with long lapses of time between; and that the 
first three occurred before the Vedic worship of Agni and Indra had grown 
up, or Zarathustra had taught. 


In the Greek mythology we find ample evidence of the migration of 
the Greeks after the Vedic worship had become established; since in many 
respects it but embodies, with fuller development, the misunderstood 
phrases of the Veda. 


We conceive [Dr. Donaldson continues], that the Scythians, properly 
known under this name, were the great Low-German tribe of Getz, Guths or 
Goths. The prefix denotes that they were Asa-Goths, or points to their Asiatic 
origin; and we conclude that they were identical with the Sace, who gave their 
name to the other great subdivision of the Low-German family, the Saxons. We 
trace them to an original settlement, a little to the east of the Sclavonian or 
Sarmatian Pelasgi, namely, to Bokhara or Hindu Kush; and we entertain no 
doubt that it was the same branch of the Iranian race which invaded the Punjab 
and Hindustan, and established there the Sanskrit language and the Brahminical 
religion. In Europe we find the Getz or Scythe occupying the lower Danube and 
stretching in a north-westerly direction to the Baltic and German Ocean. It is 
easy, therefore, to distinguish between the Getz and the Helleno-Teutones. But 
we have to guard ourselves against the risk of vagueness in regard to other tribes, 
which is likely to be produced by the very lax and general manner in which the 
ancients employed the name ‘Scythian.’ It is made to include all the tribes to 
the north of the Euxine and Caspian, and may therefore point to branches of the 
Turanian, Keltic and Sclavonian stocks, as well as to the Low Germans, whom it 
strictly and appropriately indicates. We ought, therefore, to adopt a classification 
which would distinguish between the Scythians, properly so called, namely the 
Gete and Sace, whom we may term the Teutono-Scythians; and the pseudo- 
Scythians, 1. e., (1) the Mongols or Turano-Scythians; (2) the Sauromatz or 
Slavo-Scythians. In the great country of Thrace we must admit the presence of 
both Getz and Sarmate; and asthe name Thrax involves the root Jor or Der, we 
must also recognize an admixture of Helleno-Teutones. 


And the Scythians were in part Sclavonians, because kolo in Sclavonic is 


a wheel, and kolasa in Polish is a “wheeled carriage’ and Ovid says that 
the Scythians, meaning the Sarmatians, called a carriage, colossa. 


} 


Herodotus says that the Persians called all the Scythians ‘‘Sake;” and 


the Hindus ‘‘included under the same names of Sacze and Yavani all the 


nations living to the north and west of their neighbors, the Pahlavi or 
Persians.” 


74 IRANO-ARYAN FAITH AND DOCTRINE 


Finally, Dr. Donaldson says: 


In fact, in all countries which have been the highway of migration, we must 
expect that ethnical elements will be fused together in an entanglement which no 
modern knowledge can be expected to unravel. 


The questions: ‘‘Whether India was the primitive country of the 
Aryan and European races,’’ and, if not, what was that native country, 
have been carefully examined by. Dr. Muir, in his Sanskrit Texts, 
volume 71. pp. 301, ef seq. : 

He refers to and quotes, besides the opinions of the scholars to whom 
I have already referred, those of Mr. A. Curzon, who holds that India was 
the native country, and of Mr. Elphinstone, who leaves the question 
undecided; and, in support of the contrary opinion, those of A. W. Von 
Schlegel, Lassen, Benfey, Weber, Roth, Spiegel, Renan and Pictet, all of 
whom held that the cradle of the race is to be looked for in some country 
external to India; in which opinion Dr. Muir concurs. 

Lassen states the following forcible, if not conclusive, reasons against 
the theory that the race had its origin in India: 


It would, first, be an improbable supposition that the nations which are now 
so widely extended, should have been derived from the remotest member of the 
entire series. Their common cradle must be sought, if not in the very centre, at 
all events in such a situation as to render a diffusion towards the different regions | 
of the world practicable. This condition is not well fulfilled by supposing India. 
to be the point of departure. Secondly, none of the phenomena of speech, customs 
or ideas observable among the other cognate nations, indicate an Indian origin. | 
Of the countries which were anciently occupied by the great Indo-Germanic 
family, India was the most peculiar and differed the most widely from the others, | 
and it would be very unaccountable that no traces of these Indian peculiarities | 
should have been preserved by, e. g., the Keltic race in later times, if they had all. 
originally dwelt in India. Among the names of plants and animals which are. 
common to all these nations, there is none which is peculiar to India. The most 
widely diffused word for any species of corn (yava) denotes not rice, but barley. 

And the third is, the manner in which India is geographically distributed among 
the various nations that inhabit it. The diffusion of the Aryans toward the south 
points to the conclusion that they came from the northwest; and their extension 
to the east, between the Himalaya and the Vindhaya indicates the same. 


[Spiegel] prefers to assume with Lassen, that their original abode is to be 
sought in the extreme east of the Iranian country, in the tract where the Oxus) 
and the Jaxartes take their rise. 


Professor Weber says: 


It seems, on the whole, that the climate of that country was rather temperate 
than tropical, most probably mild, and not so much unlike that of Europe, from. 
which we are led to seek for it in the highlands of central Asia, which latter has 
been regarded from time immemorial, as the cradle of the human race. | 

: 


VIEWS OF DR. DONALDSON 75 


Pictet, in his work, Les Origines’ Indo-Européennes, says: 


By consulting successively national appellations, traditions, geography, 
philology and ethnography, we have arrived at the following conclusions: The 
Aryan people, as they called themselves, in opposition to the barbarian, must 
have occupied a region, of which Bactria may be regarded as the centre. This is 
the conclusion to which we are at once led, by merely comparing the directions 
followed by the swarms of men who issued from this centre, and which all radiated 
from it as a point of departure. The geographical configuration of this portion 
of Asia completely confirms this first induction; for the only possible outlets 
through which the population could issue occur at the very points where the 
principal currents of emigration have actually flowed, if we may judge by the 
ultimate positions of the Aryan people, and the scattered traditions which they 
have preserved of their origin. 


His conclusion is, 


that the primitive Aryana, at the period of its greatest extension, must have 
embraced nearly the whole of the region situated between the Hindu-Kush, 
Belurtagh, the Oxus and the Caspian Sea; and, perhaps, extended a good way into 
Sogdiana, towards the sources of the Oxus and the Jaxartes. [And he supposes 
it to have been, at that time], partitioned among distinct tribes, united solely by 
the general bond of race, by the similarity of manners and language, by a common 
stock of beliefs and traditions, and by a sentiment of natural brotherhood. 


The Irano-Aryans, he thinks, occupied the northeast corner, bordering 
on Sogdiana, towards Belurtagh, and at first spread towards the east, as 
far as the high mountain-valleys, from which they afterwards descended 
to colonize Iran; and the Indo-Aryans, the country alongside of them to 
the southwest, probably in the fertile regions of Badakhshan, occupying 
the slopes of the Hindu-Kush, which they afterwards had to cross or to 
round in order to arrive in Cabul, and penetrate thence into northern 
India. The Pelasgo-Aryans, he thinks, were in the southwest, toward the 
sources of the Artemis and the Bactrus; and that they advanced thence 
in the direction of Herat, and continued their migration by Khorasan and 
Mazenderan to Asia Minor and the Hellespont; finally becoming Greeks 
and Romans. 

He puts the earliest emigration at not later than 3000 before Christ; 
and thinks that it may have been much earlier. I have no doubt that it 
was, by six or seven thousand years. The separation of the Zend and 
Sanskrit tongues took place before the Sun was in Gemini at the Vernal 
Equinox, at which time the stars Castor and Pollux were the Aswins. 


Dr. Muir, summing up all the arguments, concludes that “‘we may 
place the cradle of the Aryans in or near Bactria.’’ Dr. Haug thinks 
that the primitive ‘‘home of the Aryans, where there were ten months of 
winter, was far to the north of the Jaxartes.’’ Spiegel thinks it was 
“Gn the furthest east of the Iranian plateau, in the region where the Oxus 


76 IRANO-ARYAN FAITH AND DOCTRINE 


and the Jaxartes take their rise.’’ It is said more than once in the Zend- 
Avesta that Zarathustra sacrificed in Airyana Vatéja. That name, I am 
now satisfied, designated the fertile country around Samarkand, about 
Latitude 40° North. Yima went from the mountain region where the 
snow lay in the high valleys ten months in the year, to that fertile region, 
and it is possible that Zarathustra also lived and taught there. If, on the 
contrary, Yima, who is said to have led southward the first body of emi- 
grants, was the chief of a mountain tribe, after the settlement of the 
country about Samarkand, and led his followers across the upper confluents 
of the Oxus, into the eastern part of Bactria, and to Balkh, then Bactria 
was the land of the Seven Kareshvares, and Zarathustra lived there. We 
know tha Yima emigrated to the south, and, from the Veda, that he went 
from among those who were the ancestors of the Indo-Aryan race, to 
which those who went with him belonged; and of whom, afterwards called 
‘The Fathers’? by the Vedic poets, many more continued to follow him 
into the southern country, and we also know that he and the Fathers were 
always remembered with veneration by the Indo-Aryans, who called him 
Yama, and made him the deity that conducts souls to the other world. 


I am convinced that after the Keltic, Sclavonic, Germanic, Greek and 
Latin migrations, the Aryan race still continued to occupy all the fertile 
country east of the Caucasus, between the Oxus and the Jaxartes. No 
doubt they spread out from this region in more than one direction at once. 
To the westward they colonized all the valley of the river now called 
Zerafshan, formerly the Sogd. Three streams from the mountains run 
through Samarkand, and unite there; and the Zerafshan running a little 
north of the town, flows for a long distance westward, and then with a 
great sweep turns to the south and runs southward until it empties into 
Lake Denghiz, near the Oxus. In the great bend of the river lies a vast 
region of fertile country, around the city of Bokhara; and this was 
undoubtedly filled with Aryan colonists before the time of Zarathustra. 
At the same time, eastern Bactria and the country around Balkh may 
have been settled. From Bokhara, the stream of emigration probably 
flowed into Margiana, and thence up the Oxus into Bactria. Somewhere 
in these regions, the columns of colonization diverged, and one of them. 
penetrating into Cabul, across the Hindu-Kush, at length crossed the Indus, 
its language becoming Sanskrit, while the other advanced to the southwest, 
towards Media, its language becoming Zend. A great invasion of Tatars 
or Toorkhs, across the Jaxartes, probably compelled the remaining Aryans 
to follow, or those who remained became subordinate to the conquerors. 

It is quite certain (and I think that no more can with certainty be said), 
that Zarathustra lived in the country of the Seven Kareshvares or regions, 
and that this was either Bokhara or Bactria. He may have been reared 


VIEWS OF DR. DONALDSON 77 


n the valley of Samarkand, and gone thence to the country further south, 
nd he may not have been in Bactria at all, but only in Bokhara or 
Margiana. Some country he wrested from the native tribes and TAtars; 
nd divided it among his soldiery. That we know with certainty. 

When the later portions of the Zend-Avesta were composed, probably 
n Media, all real knowledge of the original home of the race was no doubt 
ost, and one country may have become confounded with the other. What 
vas supposed to have been Bactria may have been Bokhara, or all that 
egion on both:sides of the Oxus may have had one name. There have been 
vast changes in all that region, the deserts of sand having once been plains 
ff fertile land, upon which the sand was afterwards drifted by the wind. 
[he Aral and Caspian and the Oxus have changed their level, and the 
Zerafshan was once a much larger stream than it is at this day. 


ARYAN LANGUAGES. 


In his Philosophy of Unwersal History, 11. 6, Bunsen says: 


Eight, more or less extensive, historical families or single nations have been 
ascertained to constitute one great Asiatic-European stock, of which even the 
remotest members speak original languages, more intimately connected with each 
other than with any third tongue, or family of tongues, in the world. We have 
called this stock the Iranian, according to a terminology which recommends itself 
by many advantages. 


Max Miiller, Languages of the Seat of War, 27, says: 


The second family of languages [the Semitic being the first, and the Turanian 
the third], is the Arian, or, as it used to be called, the Indo-European. The latter 
name indicates the geographical extent of this family from India to Europe, the 
former recalls its historical recollections, Arya, the most ancient name by which 
the ancestors of this family called themselves. 

In the later Sanskrit drya means of a good family, venerable, a lord; but it is. 
no longer used as a national name, except as applied to the holy land of the 
Brahmans, which is still called, Arya Avarta, the abode of the Aryans. In tie 
Veda, however, Arya occurs very frequently as a name of honour reserved to the’ 
higher classes, in opposition to the Dasyus, their enemies. For instance, Rig 
Veda, 2. 54, 8: ‘Know then the Aryans, O Indra, and they who are Dasyus; 
punish the lawless, and deliver them unto Thy servant! Be Thou the eae | 
helper of the worshipper, and I shall praise all these Thy deeds at the festivals.’ 
And again, 7. 303, 3: ‘Bearing the thunderbolt and trusting in His strength, | 
He strode about, rending in pieces the cities of the Slaves. Thunderer, Thou 
art wise; hurl Thy shaft against the Dasyu; let the power of the Aryas grow into 


glory.’ 


The word arya, according to Eichoff, from the root ar, meant valiant, | 
and aris, from the same root, warrior; and that this was the true meaning 
of the Greek words apys and a@peos, a warrior, the former of which is the. 
name of the god Mars, as Aryaman, in the Veda, is the planet Mars. It | 
is plain to me, from the passages cited above and others in the Veda, that | 
arya was not a name of honour reserved to the higher classes, but the name . 
of the people, the Dasyus being of a hostile and indigenous race, ‘‘lawless,” 
i. e., refusing to worship Indra, and sufficiently civilized to live in cities” 
—more civilized, perhaps, than their nomadic conquerors. The first: 
migratory columns of the Aryans did not, it is to be presumed, encounter - 
savages only. During the long previous existence of the human race, | 
there must have grown up, here and there, empires like Mexico and Peru; 
and in northern Asia there are immense architectural remains that were 
not builded by any race of which we have any tradition. 


ARYAN LANGUAGES 79 


In the later dogmatical literature of the Vedic age [the post-Vedic], the 
name arya is distinctly appropriated to the three first castes of the Brahmanic 
Society . . . . but while this old name arya fell into oblivion amongst the 
Hindis, it was faithfully preserved by the Medians and Persians. 


We have seen that the Medians, it was told to Herodotus, were origi- 
‘nally called Arioi, and Hellenicus gives Aria asa synonym of Persia. The 
‘Sassanian kings called themselves, in their inscriptions, ‘‘kings of the Aryan 
and un-Aryan races.’’ Stephanus gives Aria as a synonym of Thrace; and 
Ario-vistus, the enemy of Cesar, and a tribe of Arii known to Tacitus, 
attest the presence of the same title in the forests of Germany. 


Thus we have everywhere the faint echoes of a name which once sounded 
through the valleys of the Himalayas; and it seems but natural that comparative 
philology, which first succeeded in tracing the common origin of all the races 
enumerated before, should have selected this old and venerable title, for their 
common appellation. 


Arya was the true name of the ancestors of the Medes and Indians. 
“Why should it be changed for Irania? Iran (from airyana Vaejo) is a 
modern name of Persia, and the Os, an Arian race in the mountains of 
the Caucasus, call themselves Jron; but I fail to see how the term Jranian 
‘is appropriate in speaking of the original race. I prefer, for the name of 
the stock, the word Aryan, and for the two branches; Irano-Aryan and 
‘Indo-Aryan. 
The eight branches of the stock, as enumerated by Bunsen are: 
1. The Celts (or Kelts)—once spread over Asia Minor (Galatia), 
Spain, France, Belgium, Helvetia, a great part of Germany, and through- 
out the British Isles. It still exists in the Kymric (of which the Bas 
Breton is a corrupted form), as the language of Wales, and in two 
‘cognate forms, as the Gaelic and the Erse, as the native tongue of the 
Highlands of Scotland, and of the whole of Ireland. This family, Bunsen 
thinks, represents the most ancient formation of the whole stock. 
| 2. The Thracian or Illyrian, once spread on the Dnieper, the Helles- 
pont, and in Asia Minor, in which countries it was followed, and partly 
| supplanted, by the Pelasgian, or ante-historical formation of the Hellenic. 
The Phrygians, the Mzonians or Iranic Lydians, the Western Cappa- 
_docians, as well as the Thracians, are next in kin to the Aryans proper, 
the Persians and Bactrians. The languages of the Epirots and Mace- 
donians belong to this family, which is now represented in those countries 
by the Skipetarian, the language of the Albanians or Arnauts. 

3. The Armenian. 

4. What Bunsen proposes to call the “‘Aryan’’ or the Iranian stock as 
presented in Iran proper. He says: 


80 IRANO-ARYAN FAITH AND DOCTRINE 


Here we must establish two great subdivisions. The one comprises the 
nations of Iran proper, or the Arian stock, the languages of Media and Persia. 
Its most primitive representative is the Zend. We designate by this name, both’ 
the language of the most ancient cuneiform inscriptions (or Persian inscriptions 
in Assyrian characters), of the sixth and fifth century, B. C., and that of the 
ancient parts of the Zend-Avesta, or the sacred books of the Parsees . .. . 
We take the one as the latest specimen of the western dialect of the ancient Persil 
and Median (for the two nations had one tongue), in its evanescent state, as a 
dead language; the other as an ancient specimen of its eastern dialect, preserved 
for ages by tradition, and therefore not quite pure in its vocalism, but quite 
complete in its system of forms. The younger representatives of the Persian 
language are the Pehlevi (the language of the Sassanians), and the Pazend, the 
mother of the present, or modern Persian tongue, which is represented in its 
purity by Ferdusi, about the year 1000. The Pushtu, or language of the Afghans, 
belongs to the same branch. The second subdivision embraces the Aryan lan- 
guages of India, represented by the Sanskrit and its daughters. 


How “‘the Aryan or Iranian stock, as presented in Iran proper’, can 
have as ‘‘a subdivision, the nations of Iran proper, or the Aryan stock, the 
languages of Media and Persia,” and what is left of it for the other sub- 
division, ‘‘the Aryan languages of India,’’ I do not clearly see. 

5. The Hellenico-Italic, or the Greek and Roman and all the Italic 
languages, with the doubtful exception of the Etruscan,—these Italic 
tongues being those of Italy proper, south of the Appennines, and of the. 
Italic Isles. | 

The Etruscan, Bunsen says, at all events was a mixed language, hav- 
ing a ground-work kindred to Greek and Latin, with a great barbariagl 
intermixture. 


Donaldson, Varrontanus, 139, thinks that the Etruscan language, as we 
have it, is in part a Pelasgian idiom, more or less corrupted and deformed, by 
contact with the Umbrian, and in part a relic of the oldest Low German or 
Scandinavian dialects. And he concludes (67), as he does in the New Cratylus 
that the Etruscans, properly so called, were Rhetians (from the Rhetian Alps) 
who at one time occupied a continuous area, stretching from western Germany 
across the Tyrol unto the Plains of Lombardy; and that therefore it follows, as 
an ethnographical fact, that the Etruscans must have been a Low-German, Gothic 
or Saxon tribe. 


If this is true, it must have required an immense lapse of time for the 


language of this Low-German people, of Aryan descent, to beccme so. 
completely indigenous as that philologists tell us of ‘‘the hitherto unex- 
plored Arcana of the mysterious Etruscan language’, and edmit that 


nobody has ever been able to read with certainty a single line of it. 


These Etruscans, too, had become, before the Aryan emigration into’ 
Italy, a great, powerful and cultivated people. The Pelasgian migration. 


of Greeco-Aryans, found them there, in the possession of the arts, and with 


ARYAN LANGUAGES 81 


institutions of government and religion consecrated and consolidated by 
time. If they were Low-Germans, this may give us some faint idea of the 
vast space of time that must have been between the Germano-Aryan or 
Gotho-Aryan migration, and that of the Hellenic and Italic Aryans, and 
the Kelto-Aryan outflow was still more ancient. 

6. The Sclavonic nations, in their two great branches; the Eastern, 
comprising the Beke and of Nesta, the Russian, Servian, Croatic, and 
Wendic; and the Western, the language of the Czechs (Bohemian), Slovaks, 
Poles and Servians. In the ancient world, this great, powerful and much 
divided family is represented by the Sauromate of the Greeks or the 
Sarmate of the Romans, a nation living on the Don, and near the Caspian 
Sea. 

7. The Lithuanian tribes, among which the ancient Prussian repre- 
sents the most perfect form; the language being in some points nearer to 
the Sanskrit than any other existing tongue. 

8. The Teutonic nations, in their two families, the Scandinavian and 
the German. The first has preserved its most ancient form in the Ice- 
landic; the Swedish and Danish are the modern daughters of the old Norse 
language of Scandinavia. The German, the language of the whole of 
Germany and almost the whole of Switzerland, has received, in its northern 
or Saxon form a peculiar individuality in the Flemish and Dutch tongues, 
has become the language of the British Islands, and that of the larger part 
of North America; while the southern German, mingling with the Latin, 
has produced the Italian, French, Spanish and Portuguese languages. 


Dr. Donaldson says, New Cratylus, 141: 


Although we have no good reason to doubt the great antiquity of the Sanskrit 
language, and though the writings in which it is contained are the modern repre- 
sentatives of a school of hymnic, epic and didactic poetry, probably older than 
the oldest specimens of Greek literature, we must not suppose that it was, as we 
have it now, the same old Iranian idiom which was taken into Europe; on the 
contrary, it bears evident marks of those changes which long usage introduces into 
every language, and which have not operated to so great extent in some of the 
sister tongues of Europe, for instance the Low-German, Latin and Greek. How- 
ever, as we do not possess any memorials of the primeval language from which it 
sprang, although we might be able, from a comparison of all the languages of the 
family, to make a probable reproduction of its grammatical system, and as the 
Sanskrit does present most remarkable correspondences with the oldest European 
languages of the Indo-Germanic family, we must be content to take it as the 
representative of the old Low-Iranian. 


| The various languages now existing and called ‘“‘Aryan’”’ have not been 
formed into their present shape by those changes which language undergoes 
while the people who speak it continue unchanged by intermixtures with 
other races. If the Sclavonic Aryans, for example, had not become, more 


82 IRANO-ARYAN FAITH AND DOCTRINE 
) 


and more, after their migrations and conquests began, a composite people, 

part Aryan and part native or indigenous, each tribe conquered by them 

adding new elements, their Aryan language would not have become the 
modern Sclavonic in a million years; in fact, never. The original tongue 
would have changed, of course, but if foreign races had not been incor- 
porated with those who spoke it, and foreign additions had not been 
continually made to the language, there would never have been any Greek, 
Latin, Gothic, Zendic or Sclavonic languages, as we know them. 

I do not believe in the possibility of the descent or outgrowth of all 
languages from one. I think that nothing is more preposterously absurd 
than to ascribe to the Chinese, Egyptian, Phoenician and Sanskrit a common 
origin. Darwin's notion of the development of men from apes is not a 
whit more irrational. The Italian, Spanish and French languages were 
not formed by the changes that time made in the Latin; but by the mixture 
of fifty other languages with it. Latin would not have changed into 
Italian by the mere process of change in the same unchanged people, in 
an eternity; for consequences must have adequate and appropriate causes. 

The processes by which, from such an intermixture of Aryan and) 
barbarous languages, the Greek was formed, and came to be what it was. 
for Plato and Demosthenes, must have been of immense length. Those 
who went farthest and occupied most countries in succession, or who were 
relatively less in number, compared with the people whose countries they 
invaded, retained least of their original language. The Indo-Aryans, if 
they migrated at once, or even by successive marches with intervals 
between, from Sogdiana to the Punjab, found few, perhaps no alien races 
on the route, to argue, and may, it is quite possible, have retained the 
original language, with only such changes as time effects. On the long 
way to Persia, long halts must have been made, many tribes been swal- 
lowed up, and the Zend formed in large measure by foreign admixture and. 
changes effected not by time but by alien influences. 


The opinion once entertained [Dr. Donaldson says], by the majority of 
English Orientalists, that the Zend language is not a genuine dialect, but an 
artificial and fabricated idiom, or at best a corrupted Sanskrit, has been abandoned 
of late years by all scientific philologists. Rask was the first to show that Zend 
is as much entitled to take its place among the primitive languages of the Indo- 
Germanic family, as the Greek, the Lithuanian, or the Sanskrit, and that the 
Avesta must have existed in writing, previous to the time of Alexander the Great. 
The late Eugéne Burnouf submitted the text of the Yacna to a minute grammatical | 
analysis, and completely established the independent character of the Zend 
language, and its great philological value, and he was followed by Bopp, who 
included the language of the Avesta among those which are compared with other 
Aryan idioms in his great work. The recovery from the cuneiform inscriptions 
of the language actually spoken by the Persians under the Achemenian kings, 
—a good work which was begun by Grotefend, and completed by Lassen and 


ARYAN LANGUAGES 83 


Rawlinson—has given us a form of human speech differing from the Zend only 
in the conditions of its development. And we can now see that the language of 
the Zoroastrian books, no less than that of the rock-inscriptions of the first Darius, 
belongs to the same class as that of the Vedas, or sacred books of the Brah- 
mins; and that even the names of the Vaidik deities, which appear with 
strangely altered applications in the Avesta, have survived in the heroes of the 
Shahnameh, having passed ‘through the Zoroastrian schism, the Achaemenian 
reign, the Macedonian occupation, the Parthian Wars, the Sassanian revival, and 
the Mohammedan conquest.’ [Which is not true, as to ‘the Vaidik deities;’ 
most of whom, and the principal ones (except Indra) do not appear in the Avesta 
at all.] So far, then, is Zend from being a corruption of the classical Sanskrit, 
that it actually ranks itself with the primitive speech of the Brahmins. 


Prof. Max Miiller says, Languages of the Seat of the War in the East, 31, 
speaking of the Aryan family of languages: 


The first branch of this family belongs to India. It is represented in ancient 
times by the Sanskrit, the language of the Vedas, or the sacred language of the 
Brahmans. Although this language presents the most primitive type of the 
Aryan family, still it is impossible to consider the Greek, Latin and German as 
derived from Sanskrit in the same manner as the Romance dialects are from 
Latin. All we can say is, that Sanskrit is the elder sister, and that therefore it 
can, on some points of grammar, reveal to us, as it were, the earliest impressions 
of the childhood of the Aryan family. It stands, to the other languages, as the 
Provengal to French and Italian; a relation which does not exclude the possibility 
that occasionally the younger sisters may have preserved their original features 
more distinctly than Sanskrit or Provengal. 

The second branch of the Aryan family is the Persian, which may equally be 
followed in its historical growth and decay through different periods of literature. 
The language of the Zend-Avesta, the sacred remnants of the Zoroastrian religion; 
the inscriptions of Cyrus, Darius and Xerxes; the Pehlevi of the Sassanian dynasty 
(226, A. D.), mixed with Semitic elements, but purely Aryan in its grammar, 
proscribed by edict in the Sth century of our era; the Pazend or Parsi, the national 
Persian, freed of its foreign admixtures, the language of the grand epic poem of 
Firdusi (1000, A. D.), and the motley idiom now spoken in Persia, exhibit a 
complete biography of the Iranian language, the half-brother of Sanskrit. 


Other scions of the Aryan stock, in Asia, enumerated by him, are: 

1. The Afghan, or language of the Patans, the inhabitants of Cabul. 
It belongs by its grammar to the Persian branch. The Beluk, also, the 
conquerors of Sind, the southern neighbors of the Afghans, speak ina 
dialect closely allied to the Persian. 

2. The language of the people of Bokhara, a modern Persian dialect, 
spoken originally by the Tajiks, north of Balkh. 

3. The language of the Kurds, likewise of Iranian character, though 
strongly mixed with Semitic words, and without any literary cultivation. 
There are many dialects of it. The country of the Kurds lies south of 


84 IRANO-ARYAN FAITH AND DOCTRINE 


Armenia and east of the Tigris, the Zagros mountains dividing the whole 
country into two unequal parts. The country west of this line, between 
the Zagros mountains and the Tigris belongs to the Turkish Empire. 
The Kurds are still nomads, wandering even in very distant regions. 

4. The Armenian, decidedly Aryan in the grammar, but differing both 
from the Indian and Iranian type. The ancient Armenian is now a dead 
language. 

5. The Ossetian, spoken by the Os (Ossetes), who call themselves 
Iron, who occupy the country west of the great military road which crosses 
the Caucasus from north to south. This language, spoken in the centre of 
Mount Caucasus, and surrounded on all sides by tongues of different 
origin, stands out, like a block of granite, errant in the midst of sandstone 
strata, a strayed landmark of the migrations of the Aryan tribes. Klaproth 
thinks that the first ancestors of the Os were Medians, transplanted, 
according to Diodorus Siculus, by the Scythians into Sarmatia, in the 7th 
century before Christ. There is little doubt, Miiller says, that the Sar- 
matians were a Median colony of that century; and he says that after 
Safarik’s investigations, ‘‘no critical historian can for the future treat these 
Sarmatians as the ancestors of the Slavonic Nations.”’ The language of 
the Os is a welcome link between the Aryan dialects of Asia and Europe. 

Of the European Aryans, the Kelts seem to have been the first to 
arrive in Europe, where the pressure of subsequent emigrations, particularly 
of Teutonic tribes, has driven them towards the westernmost parts, and, 
latterly, across the Atlantic. The only Keltic dialects:now remaining are 
the Cymric and the Gadhelic. The Cymric comprises the Welsh, the 
Cornish (now extinct), and the Armorican of Brittany. The Gadhelic 
comprises the Irish, the Gaelic of the west coast of Scotland, and the 
dialect of the Isle of Man. 

Once, Gaul, Belgium and Britain were Keltic dominions, and the 
north of Italy was chiefly inhabited by them. In the time of Herodotus 
we find Kelts in Spain; and Switzerland, the Tyrol, and the country south 
of the Danube have been the seats of Keltic tribes. A Keltic colony 
founded Galatia, in Asia, and the language of the Gauls was still spoken 
there, in the time of St. Jerome. The Keltic chief (Brenn) conquered 
Rome (390, B. C.), and another threatened Delphi (280). 

Now it is not at all probable that the stream of the first Aryan emigra- 
tion reached Scotland, Ireland, Cornwall, Northern Germany, or even 
France, for many ages after it flowed out from Turkestan. There must 
have been long and tedious journeyings and frequent pauses, fierce contests 
with the indigenous races, successive waves of emigration, occupation of 
one country after another, for long periods of time, until a distinct people 
was formed in each, by fusion with the native races and long peace and 


ARYAN LANGUAGES 85 


quiet; continual accretions to the original race and its language, until 
almost all traces of the original tongue disappeared, and the type of the 
race and its nature wholly changed, and they became the fiery, impulsive, 
fickle Gaul in France, the dull and sober Teuton in Germany, those of no 
two countries alike, each taking its characteristics chiefly from the native 
races. I say Teuton, because it is certain that more than one tribe called 
Germanic was really Keltic. 

By merely natural increase, twenty thousand years would hardly have 
been enough for the multiplication of the first migratory masses of the 
Aryans to swell into the immense Keltic masses that overspread much of 
Asia, and probably all Europe. The incorporation of conquered races 
made the process more brief; but ten thousand years must have elapsed 
between the first migration and the birth of Christ. The Italo-Aryan 
migration was centuries, scores of centuries, later than the Keltic, and we 
learn that the Oscan language, spoken by the Samnite had produced a 
literature before the Romans even knew the art of writing; and the tables 
of Iguvio bear witness to a priestly literature among the Umbrians, at a 
very early period. How long before that the Etruscans were a powerful 
and cultivated people, we do not know. But it is quite certain that if the 
Oscans and Umbrians were Aryans, the first Italo-Aryan emigration 
reached Italy many centuries before Rome was founded. And if they were 
indigenous, or pre-Aryan, whether originating in Italy, or, like the Etruscans, 
elsewhere, it must have required a very long time for them to attain the 
degree of civilization which we know they had reached. The primitive 
people of all Europe are only known by their recently discovered implements 
of stone, and the remains of their lacustrine dwellings. No one knows 
when they lived, builded and hunted. Created there, they lived their 
time, and were exterminated; but it may be that modern languages are 
composed in part of the tongues they spoke. 

Recent explorations of old Jerusalem have proven that it had been a 
great city; built by what may be conveniently enough called the Cyclopean 
Architects, thousands of years before the time of David and Salamoh. 
Perhaps these builders were the contemporaries of those who reared the 
huge stone edifices of Karnak and Stonehenge. 

The Wallachian is the daughter of the language spoken in the Roman 
province of Dacia. It is spoken in Wallachia and Moldavia, in parts of 
Hungary, Transylvania and Bessarabia, and on the right bank of the 
Danube occupies some parts of old Thracia, Macedonia and even Thessaly. 


The original language of Dacia was Illyrian. We have hardly any remains of 
it, and are unable to form an opinion as to its relationship with Greek or any 
other family of speech. 


86 IRANO-ARYAN FAITH AND DOCTRINE 


Any one acquainted with Italian and French would master the grammar 
of Wallachian in a fortnight. 

The Hellenic language has had but one successor, the modern Greek. 
The Albanian, spoken in the ancient Illyricum and Epirus, offers a problem 
that no one is able to solve. Whether it is Keltic, or old Illyrian, or an 
independent idiom spoken before any Aryan migration, or TAtaric or 
Thracian, or chiefly Indo-Germanic or Aryan, the philologists cannot 
agree. Professor Pott thinks the Albanians are Illyrians, and that these 
best answer to the name of Pelasgoi. He says that the Illyrians were not 
Gothic nor Sclavonic, Finns nor Turks, nor anything, in fact, but 
autochthones. 


After reviewing the Teutonic and Sclavonic languages, Miiller says, of 
all: 


All took their origin from one central language, the language of the Aryan 
ancestors. Since their first separation took place, in times previous to Homer, 
Zoroaster and the poets of the Veda, no new roots have been added to the common 
inheritance of these dialects, no new elements have been created in the formation 
of their grammar. They have experienced various losses, and compensated them 
by a skilful application of what they carried away as their common heirloom. All, 
from Sanskrit to English, are but various forms of the same type, modifications 
of a language once formed in Asia, we know not and can hardly imagine how , 
yet a language the existence and reality of which has the full certainty of matters 
resting on inductive evidence, although it goes back to times when historical 
chronology borders on the geological eras. | 


Again, of the Aryan and Semitic languages, he says: 


In the grammatical features of the latter class [both], we can discover the 
stamp of one powerful mind, once impressed on the floating materials of speech 
at the very beginning of their growth, and never to be obliterated again in the 
course of centuries. Like mighty empires founded by the genius of one man, in 
which his will is perpetuated as law through generations to come, the Semitic and 
Aryan languages exhibit in all ages and countries a strict historical continuity, 
which makes the idioms of Moses and Mohammed, of Homer and Shakespeare, 
appear but slightly altered impressions of the Original type. Most words and 
grammatical forms in these two families seem to have been thrown out but once, 
by the creative power of an individual mind; and the differences of the various 
Semitic and Aryan languages, whether ancient or modern, were produced, not so 
much by losses and new creations, as by changes and corruptions which defaced 
in various ways the original design of these most primitive works of human art. 
This process of handing down a language through centuries, without break or 
loss, is possible only among people whose history runs in one main stream; and 
where religion, law and poetry supply well-defined borders which hem in on every 
side the current of language. Thus only can it be explained how, at the present 
day, the Lithuanian peasant expresses ‘‘I am,”’ esmt, with exactly the same root 
and the same termination which the poet of the Veda used in India four thousand 
years ago; and how the numerals which we employ, are the same tokens which 


ARYAN LANGUAGES 87 


passed current among the common ancestors of the Teutons, Greeks, Romans 
and Hindus. 


But it is an extravagance and grave error to say that Gaelic and Low 
Dutch, Russian ann, French, German and Sanskrit are ‘“‘only various forms 
of the same type,” and ‘“‘modifications of one language.’’ For not a 
hundredth part of either is Aryan, and hardly a thousandth part of Welsh, 
Erse or Gaelic. 


The notion that most words and grammatical forms of any language 
are owing to the creative power of one individual mind, is simply the 
suggestion of an impossibility. If there was but one origina! language, 
the formation of that is as great a mystery as the formation of a thousand 


original independent ones. We do not know and never shall know how 
it is that two men were ever able to fix upon particular words to express 


particular thoughts, which each could not communicate to the other, in 
themselves, but only by arbitrary symbols. <A sign that all men will 
understand, can say plainly enough, “‘I am hungry;’’ but how were ever 
particular sounds fixed on to represent abstract ideas? All the North 
American Indians I ever saw had particular signs, and a great many of 
them, by which they could converse, though neither could speak a word of 
the language of the other. After all, is it not just as inexplicable that 
every canary has the same song; and that Bob o’ Lincoln tells you unmis- 
takably what he is, as soon as he opens his bill? The ants and bees 
converse, in some way or other,—how, we cannot conceive. The young- 
est chicken that can run knows the alarm call of the hen, and does not 
have to learn what it means. Surely the Supreme and Infinite Creative 
Power which could create the birds and animals with a limited power 
to communicate their thoughts and wishes by sounds, could, upon 
creating any race of men, bestow upon them a language and enable them 
-at once to communicate with each other. There are Negro and Indian 
languages that no Negro or Indian could ever have invented. The conju- 
gations of the Muskoki verbs, active and passive, for example, are as 
regular as those of the Latin verbs, as I know, having reduced them, in all 
the modes and tenses, to writing. Nor is the Divine Power so limited 
that it could create only one race or one language. 


Professor Miiller sees the truth plainly, when he says (108): 


In the grammar of the Turkic language, we have before us a language of 
perfectly transparent structure, and a grammar whose inner workings we can 
study, as if watching the building of cells in a crystal beehive. An eminent 
Orientalist remarked, ‘We might imagine Turkish to be the result of the deliberation 
of some eminent society of learned men’; but no such society could have devised what 
the mind of man produced, left to itself in the Steppes of Tartary, and guided in 
its innate laws, or by an instinctive power as wonderful as any within the realm 
of nature. 


88 IRANO-ARYAN FAITH AND DOCTRINE 


He thus forcibly pictures the wonders embodied in language: 


Given so small a number of graphic and demonstrative roots as would not 
suffice to express the commonest wants of human beings; to produce an 
snstrument that shall render the faintest shade of feeling and thought;— 
given a vague infinitive or a stern imperative; to derive from it such modes as 
optative or subjunctive, and such tenses as an aorist or a paulo-post future;—given 
‘ncoherent utterances; to arrange them into a system where all is uniform and 
regular; all combined and harmonious,—such is the work of the human mind 
which we see realized in language. But in most languages, nothing of this early 
process remains visible, and we hardly know whether to call them the work of 
nature or of art. They stand before us like solid rocks, and the microscope of 
the philologist alone can reveal the remains of organic life of which they are com- 
posed. 


And what is most wonderful is, that all this is done by the barbarian 
intellect as perfectly as by the intellect of the highest and most civilized 
race. And it is done, too, before writing is invented, and while these 
results are perpetuated in the memory alone. 

There are certain ascertained laws in regard to the changes of letters 
which words undergo, in their passage from one language to another; but 
no one gives us an explanation of the causes of these laws or changes. 
Every one knows that certain languages are without particular letters. 
There is no g, for example, in the Mtiskoki or Creek language. Every 
one knows, also, that there are certain letters which certain tribes cannot 
pronounce, and which they consequently change into other sounds. 

Every Latin f, at the beginning of words, is changed in Spanish into 
h. Facere, to do, becomes hacer; folium, leaf, hoja; fabulart, to speak, 
hablar; facies, face, haz; and firma, firm, herma. 

The Latin ct becomes in Italian ?#f, and in Wallachian pt or ft. 
The Italian fatto, petto, otto, cotto, are the Latin factus, pectus, octo and 
coctus. The Wallachian défter, copt, lapte, pept, asteptare, are the Latin 
docter, coctus, lac, pectis, and expectare. So, in the same language, a Latin 
1 between two vowels is changed into 7 or into i, pronounced like the 
semi-vowel y. Poperu, is populus, people; méra, mola, a mill; firu, filum, 
thread; cerin, celum, heaven; scara, scala, steps; fiiiu, filius, son; muvere, 
mulier, woman, and gatina, gallina, hen. 

So qu changes into p, if followed by a. Thus apa, for the Latin 
aqua; épa, a mare, for equa; patru, four, for quatuor. 

The Yichis, once an independent tribe, but long since incorporated 
into the Creek nation, speak a language totally different from the Miskok 
or Creek. The latter has the Spanish vowel sounds, and no others 
Kasussa, a cricket, is pronounced precisely as if it were a Spanish word 
But the Yichis have a multitude of words ending with a short, pronounced 
exactly as ain the word and. The Shawanos, who live with the Creeks. 


ARYAN LANGUAGES 89 


have the Spanish cedilla, the ¢ pronounced th soft and lisping; and the 
Ouasashis (Osage) have the French u. The Kiowas and Navajos have 
sounds that I found it impossible to pronounce. 

Now, how did the separation of the Aryan race cause certain letters to 
be disused by one or the other portion of the same people, and others to be 
substituted for them? How could the mere separation produce change in 
the vocal organs? A colony of Englishmen would not lose the power of 
pronouncing the letter / or v in a thousand years. I can see no expla- 
nation of tt, except that as the South Sea Islanders were created, for 
example, without the power of pronouncing certain letters, and a mixture 
of their language with English, to be spoken by a mixed race, composed 
of their children by English fathers or mothers, would be likely to be 
without the letters which they cannot pronounce. So the change of the 
letters in the tongues derived from the Latin is owing to the inability of 

those uniting with the Romans to form the new race, to pronounce the 
discarded letters, or their habitual preference for one letter over another. 


In Wallachian, the substituted letters are due, no doubt, to the Dacian 
element among the mixed race. 


I believe that the different Indian tribes were separately created, with 
different languages, each in its own locality. The Osages are men of great 
stature, large every way, and with huge aquiline noses. The men of no 
other tribe resemble them. The girls of the Neun (Comanches) have little 
delicate feet, while the Mtiskoki and Chahta women have theirs large, 
long and ill-shapen. In some tribes, the head is vertically of longer 
diameter in proportion, and in others, it is horizontally longer; a difference 
so distinctly marked as characteristic of whole tribes, that it has been 
supposed that the ancestors of one came from Asia by Behring’s Strait, 
and those of the other from the Canaries. 

So the different tribes were created with differences in their vocal 
organs, the languages of some wanting letters which others have: and some 
having sounds peculiar to themselves, like the rough palatal Osage (hhra), 
which is heard nowhere else. 

Professor Bopp says, in the Preface to his Comparative Grammar of the 
Sanskrit, Zend, etc.: 


The relations of the ancient Indian languages to their European kindred, are, 
in part, so palpable as to be obvious to every one who casts a glance at them, even 
from a distance; in part, however, so concealed, so deeply implicated in the most 
secret passages of the organization of the language, that we aré compelled to 
consider every language subjected to a comparison with it, as also the language 
itself, from new stations of observation, and to employ the highest powers of 
grammatical science and method, in order to recognize and illustrate the original 
unity of the different grammars. . . . The family bond which embraces the 


90 


IRANO-ARYAN FAITH AND DOCTRINE 


Indo-European race of languages is not indeed less universal [than that which 
embraces the Semitic], but, in most of its bearings, of a quality infinitely more 
refined. The members of this race inherited, from the period of their earliest 
youth, endowments of exceeding richness, and with the capability, the methods, 
also, of a system of unlimited composition and agglutination. Possessing much, 
they were able to bear the loss of much, and yet to retain their local life; and by 
multiplied losses, alterations, suppressions of sounds, conversions. and displace- 
ments, the members of the common family are become scarcely recognizable to 
each other. . 

The close relation between the classical and Germanic languages has, with the 
exception of mere comparative lists of words, copious indeed, but destitute of 
principle and critical judgment, remained, down to the period of the appearance 
of the Asiatic intermediary, almost entirely unobserved, although the acquaintance 
of philologists with the Gothic dates now from a century and a half; and that 
language is so perfect in its grammar, and so clear in its affinities, that had it been 
earlier submitted to a regular and systematic process of comparison and anatom- 
ical investigation, the pervading relation of itself, and, with it, of the entire 
Germanic stock, to the Greek and Roman, would necessarily have long since been 
unveiled, tracked through all its variations, and by this time been understood and 
recognized by every philologer. For what is more important, or can be more 
earnestly desired by the cultivator of the classical languages, than their comparison 
with our mother-tongue in her oldest and most perfect form? Since the Sanskrit 
has appeared above our horizon, that element can no longer be excluded from a 
really profound investigation of any province of language related to it. 


And Grimm says, in the preface to his Grammar: 


As the too exalted position of the Latin and Greek serves not for all questions 
in German grammar, where some words are of simpler and deeper sound, so, how- 


ever, according to A. W. Schegel’s excellent remark, the far more perfect Indian ~ 


grammar, may, in these cases, supply the requisite connections. The dialect 
which history demonstrates to be the oldest and least corrupted, must, in the 
end, present the most profound rules for the general exposition of the race, and 
thus lead us on to the reformation, without the entire subversion of the rules 
hitherto discovered, of the more recent modes of speech. 

The Zend grammar [Bopp says], could only be recovered by the process of a 
severe regular etymology, calculated to bring back the unknown to the known, 
the much to the little; for this remarkable language, which in many respects 
reaches beyond, and is an improvement on the Sanskrit, and makes its theory 
more attainable, would appear to be no longer intelligible to the disciples of 
Zoroaster. Rask, who had the opportunity to satisfy himself on this head, says 


expressly that its forgotten lore has yet to be rediscovered. I am also able, I 


believe, to demonstrate that the Pehlevi translator (vol. iz, pp. 476, et seq.) of the 
Zend vocabulary, edited by Anquetil, has frequently and entirely failed in con- 
veying the grammatical sense of the Zend words which he translates. The work 
abounds with singular mistakes. 

It was an admirable problem, which had for its solution, the bringing to light, 
in India, and, so to say, under the very eye of the Sanskrit, a sister language, no 
longer understood, and obscured by the rubbish of ages—a problem of which 
the solution indeed has not hitherto been fully obtained, but beyond doubt will 
be. 


. 


ARYAN LANGUAGES 91 


Dr. Muir remarks (Original Sanskrit Texts, ii. 226. 7, etc.), that the 
old language of Bactria or Persia, which, in one of its branches and at a 
certain stage of its progress, was the Zend, was closely connected with the 
Sanskrit; between which latter and the ancient Greeks and that of the 
Romans, also, there is a close resemblance (and frequently an almost 
perfect identity in very many words, both as regards the roots and the 
inflection; which is also the case as regards the Zend and the Sanskrit). 

And, he says: 


Now, when we find that a multitude of roots coincide in any two languages, 
of which the one does not derive them from the other, we may be sure, even 
though the one may have no complex system of inflection, while the other has, 
that these two languages have a common origin, especially if we can show that the 
one which is deficient in inflections has gradually lost them by a particular process 
of alteration which can still be traced. But if any two languages resemble one 
another bothin roots . 


The reader will find in the appendix to this work, sufficient grammatical 
and etymological evidence of the common origin of the Zend and Sanskrit 
languages, and of the others that have been named. 

In many of the words given there, corresponding both in sound and 
sense, in Sanskrit, Zend, Greek, Latin, Lithuanian and other languages, 
the resemblance is (in the words of Dr. Muir), 


so close that no doubt can be entertained of their affinity, that they see all the 
representatives (more or less changed), of some one particular word in the original 
language from which they have all been derived. In other cases, where the 
resemblance is not so apparent, the affinity can nevertheless be satisfactorily 
proved by observation of the fact, that one or more of the letters of words having 
the same signification in the different languages always or generally vary from 
each other in a uniform manner in the different languages. 


This point will be illustrated in detail in the appendix. 
Dr. Muir continues as follows: 


I should first remark that the original forms of the cognate words in question, 
as they existed in their assumed mother-language, cannot in all cases be determined 
with certainty; but in most instances they can be fixed with an approach to preci- 
sion. Thus, from a comparison of the Sanskrit ahi, with the Greek exis, and 
the Latin anguis (snake), we may gather with probability that the original form 
was aght or anght. Similarly, the Sanskrit duhitar, and the Greek @vyarnp 
(daughter), seem to come from dughatar or dhughatar; agva and equus, horse, 
from akva; quan and kuon, dog, from kvan; jonu and gonu from gdnu; jna, gignosco 
and nosco, from grd. Some of the consonants found in Sanskrit do not appear to 
have existed in the original Indo-European tongue, such as cha, ja, gha, which are 
considered to have been developed out of k and g. From a comparison of the 
different cognate words, it results that certain consonants of the original language 
remain uniform in all the derivative tongues, whilst others vary in one or more 
of the latter. , 


92 IRANO-ARYAN FAITH AND DOCTRINE 


We are often enabled, by aid of the Zend language, as we are by that of the 
Greek and Latin, to go back to an old root, no longer to be found, except in its 
derivatives referred to another root in Sanskrit; and it is, it seems generally true, 
that the Zend words more closely resemble the old roots; and this not only in form, 
but in meaning. 


Dr. Muir gives the following table of changes of letters, from Schleicher’s 
Compendium der vergl. Grammattk: 


Indo- 
European Sanskrit Zend Greek — Latin 
k, k. (kh)? ch. ee Kh) cts Rey: c. qv 
ae of Co.p: T. T. 
g. ef g(oh). 4. y. B. g. gv. Vv. 
gh. gh. h. eon. Zz. Z: x. BP Vin ees 
3 t. th. Crert etta. T. Bs 
d. d. d. (dh). 6. ae: 
dh. dh. d. dh. 6. dit obs 
p. p. ph. ety: Tr. 8p 
b. b. b. B. b. 
bh. bh. b. (w). od. bat 
n. n. n v. n. 
m. m. m. ML. m. 
r. od baal ar waco et a ps A+ fa 
as vowels.) 
y MM y: .€. 5° }.1 
S s. sh s. She c.y0.40h. onal s.r 
u’h. ph. 
Vv. Vv. dW eT) al), v. @ Vv. u 
sk. shh. 
SV. gh. 


In Sanskrit, the dental letters ¢, th, d, dh, s, sometimes become linguals 
(or cerebrals, ¢, d, etc.); and the nasals m and m,-become 7, % and %, in 
consequence of certain phonetic laws. In Greek ky, khy, ty, thy=os; dy, 
oy he 

These laws and variations are exemplified in such words as the fol- 
lowing: 

(a) Where k remains common to Sanskrit, Greek and Latin—as in 
aksha, axon (=akshon), axis (=aksis or dakshina), dexios (=deksios), 
dexter (=dekster); or kshura=xuron (=kshuron). 

(b) Where « in Greek and c=k in Latin are represented by ¢ in 
Sanskrit—as in deka, decem (=dagan); ekaton, centum=c¢atam; kuon, canis 
=¢van; derk=darg. According to Bopp, the Sanskrit ¢ (§ or S$), is almost 
always the corruption of an original k. Schleicher says it was originally 
a k, and ought perhaps, properly to be pronounced as the German ch, which 
is in sound not‘unlike the Persian and Arabic khe. 


ARYAN LANGUAGES 93 


(c) yin Greek and Latin, is in Sanskrit frequently represented by 7; as 
in ayw, ago=ajdm1; in yryvwokw, nosco=jaindmi; yervaw, gigno=jajanmi; 
aypos, ager =ajra. 

(d) kh (x) in Greek, is represented by gh, and / in Sanskrit, and by h 
and gin Latin; asin elakhus =laghus; ekhis=ahi and anguts; kheima=hima 
and hiems. 

(e) Th (6) in Greek is represented by dh in Sanskrit, and by f or d in 
Latin; as in tthémi=dadhami; méthu=madhu; thumos =dhuma, fumus. 

(f) Ph (¢) in Greek is represented in Sanskrit by bh, and in Latin by f 
and 6b; as in phuo=bhavdmi and fu; ophrus=bhri; phero=bharémi and 
fero; phratria =bhratar, frater. 

(g) Gin Sanskrit is sometimes represented by } in Greek and Latin, 
as in go=bias, bos. 

For other numerous illustrations, see the appendix. 

The ¢ in Sanskrit and Zend, is written by Bopp s, by Miiller and 
Muir, S. 

Haug writes @m for the termination anm, in Zend. Also, he has an @, 
which is a long @, with a slight nasal sound, before m. He writes the 
vowels as will be seen in the appendix. 


Professor Bopp, in a note commencing at p. 706, vol. 27, says: 


I cannot express myself with sufficient strength in guarding against the misap- 
prehension in supposing that I wish to accord to the Sanskrit universally the 
distinction of having preserved its original character: I have, on the contrary, 
often noticed that the Sanskrit has, in many points, experienced alterations, 
where one or other of the European sister idioms has more truly transmitted to 
us the original form. 


The Lithuanian in Diéwas, God, and all similar-forms, in keeping the 
nominative sign s, before all following initial letters, while the Sanskrit 
dévas, becomes either Dévah or dévo or déva, according to the initial sound 
which follows, or a pause, adheres to the original condition of the language; 
and the Sanskrit departs from it in all other forms in as. So in essi, thou 
art, it has, in common with the Doric, essi, preserved the necessary double 
s, one of which belongs to the root, the other to the personal termination; 
while the Sanskrit asi, has lost one; and in esme, we are, este, ye ‘are, the 
Lithuanian has, in common with the Greek éoyé, éo7é, retained the 
radical vowel, which has been dropped in the Sanskrit smas, sthas. The 
Latin evant and bant, of amabant, etc., surpass the Sanskrit dsan, and 
abhavan, they were, as they do the Greek joav and édvor, by retaining 
the ¢, which belongs to the third person. The Latin ferens, and Zend 


94 IRANO-ARYAN FAITH AND DOCTRINE 


barans, are in advance of the Sanskrit bharan, and Greek ¢epwr, by 
their keeping the nominative sign s; and the Lithuanian Wezans (Wézas) 
in common with the Zend Vazavs, and Latin Vehens, put to shame, in this 
respect, the Sanskrit Vahan. 


It is, in fact, remarkable, that several languages, which are still spoken, 
retain, here and there, the forms of the primitive world of languages, which 
several of their older sisters have lost, thousands of years ago. The Carniolan 
dam is superior to the Latin do; and all other Carniolan verbs have the same 
superiority over all other Latin verbs, with the exception of swum and inguam, as 
also over the Greek verbs; as the Carniolan, and, in common with it, the Irish, 
have in all forms of the present, preserved the chief element of the original 
termination mt. It is, too, a phenomenon in the history of languages, which 
should be specially noticed, that among the Indian daughters of the Sanskrit, as 
in general among its living Asiatic and Polynesian relations, not one language 
can, in respect of grammatical Sanskrit analogies, compare with the most perfect 
idioms of our quarter of the globe. 

Most European languages [Bopp says], do not need proof of their relationship 
to the Sanskrit, for they themselves show it by their forms, which, in part, are 
very little changed. But that which remained for philology to do, and which I 
have endeavoured to the utmost of my ability to effect, was to trace, on the one 
hand, the resemblances into the most retired corner of the construction of language, 
and, on the other hand, as far as possible to refer the greater or less discrepancies 
to laws through which they became possible or necessary. 


Dr. Haug says: 


Every one who is but slightly acquainted with Sanskrit and Persian, will, 
after the perusal ‘of this sketch of the Zend grammar, be wholly convinced of the 
case affinity, in which the Zend language stands to both. Its relation to the most 
ancient Sanskrit, the so-called Vedic dialect, is as close as that of the different 
dialects of the Grecian language (£olic, Ionic, Doric, Attic), to each other. The 
language of the sacred songs of the Brahmans and that of the Parsee, are nothing 
but two dialects of two or more tribes of one and the same nation. As the 
Ionians, Dorians, A£olians, etc., are different tribes of the Grecian nation, whose 
general name was Hellenes, the ancient Brahmans and Parsees are only two 
tribes of a nation which is called Aryas both in Veda and Zend-Avesta, the former 
to be compared with the Ionians, the latter with the Dorians. 


This is grossly to exaggerate the connexion between the two languages. 
If it were at all in the vicinity of accuracy or truth, it would not be 
possible for the Zend texts to have meanings so radically different, in a 
thousand cases, to Dr. Haug and Professor Spiegel; and hundreds of them 
to have no meaning at all to either. Dr. Haug might as well have said 
that the relation between Zend and Sanskrit is as close as that between 
the dialects of Yorkshire and Suffolk or Cumberland. To compare the 
differences and identities of the two languages to those of Portuguese and 
Spanish, and the relation of both to the ancient Aryan, to that of these 
modern tongues to the Latin, would be much nearer the truth. For, in 


ARYAN LANGUAGES 95 


fact, the differences between Portuguese and Spanish are of the same 
nature, both as to letters and forms, as those between Zend and Sanskrit. 
More correctly, Dr. Haug says: 


The most striking feature perceptible in comparing both Zend dialects with 
Sanskrit is, that they are related to the Vedic form of Sanskrit only, not to the 
classical. In verbal forms, chiefly moods and tenses, the classical Sanskrit, though 
very rich in comparison with modern language, is much poorer than its more 
primitive form, preserved in the Vedas only, having lost, for instance, various 
forms of the subjunctive mood, most tenses of all other moods, except Indicative 
(in the Imperative and Potential moods only the present tense is preserved), the 
manifold forms expressing the Infinitive mood, etc., whereas all these formations 
in the greatest completeness are to be met with in the Vedas, Zend-Avesta, and 
the Homeric Greek. The syntactical structure is in the Vedic Sanskrit and tke 
Zend simple enough, and verbal forms are much more frequently made use of 
than in the classical Sanskrit. There is no doubt the classical Sanskrit was 
formed long after the separation of the Iranians from the Hindus. 


Dr. Muir says that 


we must be careful not to underrate the extent of the fundamental affinity in roots 
and words, between the Sanskrit, the Greek, the Latin, and the other Western 
languages of the same family. [And he holds] that these coincidences are more 
numerous than might at first sight have been supposed, and that it is only an 
insufficient study of the variations undergone by different words in the several 
languages under review, which prevents our perceiving that a considerable, though 
probably undeterminable, proportion of their vocabulary is essentially common to 
them all. 

At present [Mr. Bleeck says], the study of Zend is only in its infancy; and 
although so much has been done of late years for Zend philology, much more 
remains to do, before our knowledge of the old Iranian religion and antiquities can 
be said to be complete. As yet the language itself is confined to a few of the 
learned, and seems likely to remain so, as there is neither a grammar nor a 
dictionary of Zend yet published. 


The edition of the Zend-Avesta by Mr. Bleeck (the first English 
version), was prepared for a learned Parsee, Muncherjee Hormusjee Cama, 
who was anxious to have it published for the use of his countrymen; and 
he printed it at Hertford, for the purpose of distributing it gratuitously to 
his Parsee brethren in India,—permitting a few copies to be sold in Eng- 
land, to introduce the ancient religion of Zarathustra to the English public. 

Mr. Bleeck says: 


The present translation is much more literal than elegant; and the trarslator 
fears that many of his English readers will pronounce a considerable portion of 
the Gathds and some part of the Yashts to be almost as unintelligible in their 
present form as in the Zend itself. 


And he further remarks that although it is certain that the text of the 
Avesta which we now possess is such as had been preserved by tradition 


96 IRANO-ARYAN FAITH AND DOCTRINE 


from a very early period, and although, whatever may be its imperfections, 
it is at least genuine, yet, ‘‘unfortunately, the imperfections are very 
numerous, and hence the difficulty of an exact translation is greatly 
increased.” The language of the Gathas is vastly older than that in use 
in the time of the Achemenian kings, and between their fall and the rise 
of the Sassanian dynasty, more than five centuries passed,— 


a space in which much may be forgotten and mistaken even by the most tenacious 
memory, and must be lost and corrupted in spite of the greatest carefulness; and 
this even under favourable circumstances, much more so when distress and contempt 
prevail. That this has actually been the case, tradition confesses, stating as it 
does, that most of the ancient texts were already lost. This the texts also intimate 
by their fragmentary state (which is no doubt of greater extent than it appears), 
by the unintelligible passages, mutilated sentences and uncouth words, where 
recollection must have failed, or where only defective pieces of written documents 
were preserved. 


Such as it is, it may be possible to learn from it what the doctrine of 
Zarathustra really was,—a doctrine that has, I think, been greatly mis- 
understood. 


Dr. Haug criticises with much harshness, in the essays from which we 
have quoted, the works and translations of Professor Spiegel. He charges 
him with ‘‘that want of really scientific research and sound philological 
training,’ in his grammar of the Parsi language, which, he says, 


I afterwards discovered to be the characteristic of all his publications on the 
Zend-Avesta. His philology and method of inquiry are out of date; philological 
subjects were thus treated fifty years ago. [Benfey, in 1852-3] showed that the 
method adopted by Spiegel of giving a critical revision of the Zend texts, and a 
translation and explanation of them, was entirely wrong, pointing out that the 
student, pursuing Spiegel’s way, never could arrive at a real insight into the sense 
of the Zend-Avesta. Spiegel, neither sufficiently trained in Sanskrit, nor knowing 
how to apply well the results of comparative philology to the interpretation of 
the Zend-Avesta, relied, in his translation, mainly on the Pehlevi translation, 
which was inaccessible to all other German scholars, except himself. He supposed 
that the ancient translation, made about 1300 or 1400 years ago, by the most 
learned Parsee priests in Persia, was the only true basis on which a sound Zend 
philology could be founded. 


Benfey could not enter into a discussion on the correctness or incor- 
rectness of the Pehlevi translation, because it was inaccessible to him; but 
he showed Spiegel, that ‘‘by the application of Sanskrit, the forms of which 
language are so very near to Zend, and by comparative philology, one might 
arrive at a much better understanding of the Zend Avesta, than by this 
method.” 


ARYAN LANGUAGES 97 


Upon this, as to which I am not competent to judge, one thing is to be 
remarked, viz., that the Vedic Sanskrit, to be the means of interpreting 
the Zend books, must first itself be understood with some certainty. But 
there are distressing doubts as to the meaning of a vast number of passages 
in the Veda, and even of whole hymns, and no less doubt as to the 
meaning of a multitude of words, to give which their later and modern 
meaning is simply to caricature the Veda. The translation of Professor 
Wilson, is often unintelligible nonsense, and it is very doubtful whether 
those of Muir and Miiller are not too often merely conjectural, and colored 
by special fancies in regard to the deities and conceptions of the Vedic 
Aryans. To undertake to decipher the unknown by the doubtful and the 
uncertain, is surely not the safest mode of arriving at just conclusions. 

But Dr. Haug also and further alleges, that Professor Spiegel, though 
claiming to be the first translator of the Vendidad, and that Anquetil had 
not thoroughly understood the Pehlevi translation, 


started from the rough copies of the dictations which Anquetil had received 
from the Dustoors, and deposited at the Imperial Library in Paris, without which 
(the Pehlevi being therein written in Roman characters and explained in Persian), 
Spiegel would have been unable to translate a single line with reference to the 
Pehlevi translation. Nowhere [he says], throughout the whole of Spiegel’s 
translation, is a real study of the Pehlevi translation and the Pehlevi language to 
be perceived; but it is evident that almost all that he had picked up of Pehlevi was 
due to Anquetil’s rough copies, and that the latter had a much better knowledge 
of Pehlevi than Spiegel. [He says], Spiegel’s translation of the Vendidad is, to 
say it in short, the product of a study of Anquetil’s papers and misunderstandings 
of the Pehlevi translation and the original Zend text, now and then trimmed up 
with some of the results of comparative philology, but nowhere deserving the 
name ‘translation.’ [It gives, he avers] neither the traditional explanation nor 
the results of real philological researches. 


Of Spiegel’s translation of the Gathas, Dr. Haug says: 


It would be mere wasting of time and paper to expatiate here on his work. 
Written exactly in the same style as his Vendidad, it is made without any philolog- 
ical preparations, simply according to Neriosengh’s Sanskrit translation. No 
study of the subject is perceptible. The work, therefore, is completely useless as 
far as the Gathas are concerned; in the explanation of which, still, after the 
publication of my work, much remains to be done. 


At pages 37, 38 and 39, Dr. Haug informs us how and by what course 
of careful preparation and study of the Rig Veda, and of Armenian and 
Pehlevi, by laborious comparison of the Zend words with the Vedic 
Sanskrit, and searching for them also in modern Persian and Armenian, 
and now and then in Latin and Greek also, and by collation of all the 
passages where the word or form to be investigated occurred, in order to 
ascertain its approximate meaning, and this not only as to the Zend, but 


98 IRANO-ARYAN FAITH AND DOCTRINE 


also as to the Vedic words and forms, during six years, he effected at 
length a literal Latin and more free translation of the Gathds, and a 
complete critical and philological commentary; with introductions; all 
which, with the revised text in Roman characters, he published in two 
volumes, at Leipsic, in 1858-60. 

Mr. Bleeck utterly dissents from all this censure; and Professor Whitney 
says that the contributions of Spiegel to our knowledge of the Zoroastrian 
religion and its sacred books ‘‘have been more abundant and fruitful than 
those of any other person’; though he admits that ‘‘in behalf of Spiegel’s 
translation, neither its author nor any one. else would claim more than a 
temporary and provisional value.”’ If, he says, ‘‘students of the Veda have 
to confess their present inability to render with certainty considerable 
portions of the text, and their fear that much will remain forever an 
insoluble enigma, it would be wholly unreasonable to expect agreement 
and certainty among the interpreters of the Avesta.’ The controversy 
respecting the whole method of interpretation, especially as regards the 
value of the native tradition as an element in it, is still in progress, in 
regard to the Avesta, with even greater vehemence than in regard to the 
Veda. 

Spiegel is charged with “‘shutting his eyes to convincing light, if brought 
in from beyond the boundaries of Iran’, and with ‘‘making it his first 
principle to be true to the tradition; and only his second to be true to the 
text.” Roth and others defend the contrary ground. An article by Roth 
on the subject, was published in 1871, in the Journal of the German 
Oriental Society, volume xxv., to which Spiegel has replied in the same 
volume, and Haug, in a pamphlet on the Ahuna Vairya prayer, published 
at Munich in 1872. 

Professor Whitney says with truth, ‘‘there would hardly have been any 
Zend philology, but for the aid of the Sanskrit; and the full admission of 
the Sanskrit as auxiliary is necessary. to its further progress and perfection.”’ 
It is certainly true that the Brahmanic traditions and commentaries only 
lead us away from the true interpretation of the hymns of the Rig Veda; 
and I doubt whether the Parsi traditions and works are not quite as blind 
guides to those who seek to know the real meaning of the Gathas. 

I have only so much of Dr. Haug’s translation of the.Gathdas and other 
parts of the Avesta-Zend, as is contained in his volume of Essays. I am 
not competent to decide between his translation and that of Spiegel, as 
rendered by Bleeck; and can do no more than to give both, and from them 
endeavour to ascertain the general meaning of those ancient odes. I shall 


give the translation of Spiegel first, and subjoin that of Haug, so far as I 
have it. 


VALUE OF THE ZEND-AVESTA. 


Professor Whitney remarks, Oriental and Linguistic Studies, 184, 


that if the object sought to be attained by bringing the Avesta to the West had 
been the acquisition for the latter of new treasures of profound wisdom, elevated 
religious sentiment, and inspired and inspiring poetry, then the undertaking could 
not be regarded as crowned with success. The minute details of a trivial cere- 
monial [he continues], and the monotonous repetition of formulas of praise and 
homage, of which it is actually, to a considerable extent, made up, as well as its 
depiction of ceremonies and customs sometimes unreasonable or offensive, were 
not calculated to attract by virtue of their own intrinsic interest. Such, however, 
is not the point of view from which the value of a recovery like this will now be . 
judged; such are not the aims and expectations with which we study the records of 
primeval thought and culture; we do not go to them to learn religion, or philosophy, 
or science, nor to have our hearts touched and swayed by the surpassing power of 
poetic thoughts and fancies; we go to read the early history of the human race, to 
trace out the efforts of man comprehending and making himself master of his 
circumstances; to obtain light respecting the origin of ideas and institutions; to 
derive information as to the relationship, and intercourse, and mutual influence 
of ancient nations. It would enter into no cultivated mind now to question the 
high worth of writings of undoubted authenticity coming down from a remote 
antiquity, because they were found to be deficient in literary merit, when judged 
by modern standards; or because in the character of mind they portrayed, and the 
conditions reflected in them, there was much to lament and condemn . 

The story of the human mind is hardly less full of interest in its weaknesses, imper- 
fections and errors, than in its successes and proudest triumphs, and lessons almost as 
noteworthy are to be learned in the one case as in the other. The sum of interest 
attaching to the history of an ancient people will depend, not solely upon the 
degree of culture, or the extent of empire, to which that people may have attained, 
but also upon its position, connections and influence, and upon the ability of its 
records to throw light upon the condition and fates of other peoples in whom we 
also feel a high interest. 


Mr. Bleeck says: 


The whole subject of the Mazdayagnian religion deserves more attention than 
has hitherto been paid to it. A religion which is probably as ancient as Judaism, 
and which certainly taught the immortality of the soul and a future state of 
rewards and punishments, for centuries before these doctrines were prevalent 
among the Jews—a religion which for ages prior to Christianity announced that 
men must be pure in thought, as well as in word and deed, and that sins must be 
repented of, before they could be atoned for, a religion whose followers were 
forbidden to kill even animals wantonly, at a time when the ancestors of the 
French and English nations were accustomed to sacrifice human victims to their 
sanguinary deities—such a pure and venerable religion is one which must always 
command the respect of the civilized world. 


Long after Zarathustra lived and taught, the Hebrews, in common 
with their brethren of the same race and tongue, the various tribes of 


100 IRANO-ARYAN FAITH AND DOCTRINE 


Canaan, worshipped the great Nature-god of all the Semitic race, El or 
Al, their Moloch, Malak or Lord, and sacrificed their first-born upon his 
altars, or burned them in fire to propitiate him and appease his anger. 


‘Have ye offered unto me,’ Yehuah said to the Beth-Yesral, by Amos, ‘sacri- 
fices and offerings in the wilderness forty years, O Baith-Yesral? On the contrary, 
you carried the tent of your Malak and Kaivan, your idols, the Star of your God, 
which ye made to yourselves.’ 


The belief in Yehuah (Abstract Existence, That which IS, as contradis- 
tinguished from all that Becomes, The Absolute, The Essence and Life of 
the Universe), went to the intellect of the Hebrews from another race, from 
which, also, they learned a faith in the continued existence of the soul of 
man after death; in fact, the knowledge or belief in the soul of man as a 
spiritual entity distinct from and independent of the body; and everything, 
indeed, in their faith that was enlightened and philosophical, or in the 
least superior to the creed of a Mandingo or Comanche. The world owes 
all its correct and profound conceptions of the Deity, and its knowledge 
of the existence of the human soul, to the great Aryan race. 


' Mr. Eugene Burnouf says: 


One of the most evident and best known features of the system whose origin 
is attributed to Zoroaster, is the place which human personality and human 
morality occupy in it. The proportions of this system, as far, at least, as we have 
a glimpse of it in the fragments of the Zend books which remain to us, are no 
doubt less vast than those of Brahmanism, as it appears in the gigantic conceptions 
of Vedic Naturalism [in which Brahmanism does not appear at all]. But, in 
detaching itself more decidedly from God and Nature [which it did not do, since 
it simply added to Vedaism the conception of a God, Creator of Nature, and 
worshipped him and the Powers of Nature together], Zoroastrianism has certainly 
taken more account of man than Brahmanism; and it may be said that to a certain 
point, it has gained in depth what it has lost in extent. It does not belong to me 
to point out here what influence a system which tends to develop the noblest 
instincts of our nature, and which imposes on man as the most important of his 
duties that of striving constantly against the principle of evil, has exercised on the 
destinies of the peoples of Asia, among whom it has been adopted at different 
epochs. It may, however, be said that the character, at once martial and religious, 
which appears with such heroic traits in most of the Yashts, could not have been 
without influence on the masculine discipline under which, if we may believe 
classical antiquity, the monarchy established by Cyrus rose to grandeur. 


Races and creeds degenerate alike. The old Aryan, Persian, Grecian, 
Roman and Teutonic nobleness of race has become what the gods regret 
having created, in more than one modern land. Instead of the noble and 
heroic rulers of the old simple ages, we have too often the low, the vulgar 
and the ill-bred, the sordid, mercenary and venal, in republics which 
always decay into intellectual decrepitude and tawdry vulgarity; and the 
mildewed and worm-eaten scions of royalty in kingdoms. And even sO, 


VALUE OF THE ZEND-AVESTA 101 


and as Vedaism rotted into the rankness of Brahmanism, and the Zara- 
thustrian faith into Magism and the worship of the swarming gods of the 
aborigines, has the doctrine of Jesus, the Essenian Reformer, pure and 
simple morality, moulded and dry-rotted into effete Romanism, Methodism, 
and a hundred other fungoid excretions; while the pulpit has become, too 
commonly, the stage for the cassocked histrio and mime, the tribune of the 
political pimp and termagant. 

It will be refreshing to re-ascend the unclean and muddy stream to its 
upper branches, running bright and clear from their springs in the high 
mountain-valleys of the distant Past; and to learn, if we can, by what 
manner of faith the ancient Bactrian herdsmen regulated their daily lives, 
and deemed themselves to be of a higher nature than their horses. If we 
shall discover in these writings, the sources of the doctrines, not only of the 
Kabalah and the Gnostics, but also those of our own religious philosophy, 
it will be a new chapter added to the intellectual history of the race; and 
if we find that, in its principal characteristics, the Aryan race was intellect- 
ually the same in those remote days that it is now, it may tend essentially 
to modify some accepted theories in regard to the common origin and the 
culture and self-development of races. 

An intelligent, brave and generous people, who believed that in prayer 
and worship the means to win victories were to be found, that human 
wisdom was the inspiration of the divine, and that the value of a life 
depended upon its usefulness to the community; who had little other law 
than that which they deemed the divine law, and were free while ruled by 
‘their chiefs and kings; among whom there was no pauperism, and no 
scarcity of work, and whose chief wealth consisted in horses, cattle and 
camels; a people, simple, frank, energetic, with none of the vices of 
civilization; and that deemed themselves, as the creatures of the Infinite 
| Beneficence and Light, superior to all others, offers a fruitful subject for 
study to those who are in everything their opposites, and in nothing more 
so than in acknowledging as political and social equals the unclean progeny 
of the womb of dusky Africa. 

These inquiries are peculiarly interesting now, in the beginning of the 
‘year 1873. The armies of the Sclavic race, which emigrated from the 
Steppes, east of the Caspian, perhaps ten thousand years ago, are now 
entering that region of the nativity of their race (now known as Khiva) 
“to reduce its Khan to submission; while England, the home of a mixed 
race (but all Aryans and later emigrants than the Sclaves), interposes to 
'protect Afghanistan, and, asserting its independence, claims that its 
boundaries extend beyond the Oxus. It may be that the original home of 
the race is shortly to be the theatre of conflict between these two great 

Aryan nations, and the prize of the victor. 


THE GATHAS. 


These, Mr. Bleeck says, in a note to the Gatha Ahunavaiti, 


are extremely difficult and obscure, and the Translator regrets that many passages 
are quite unintelligible, and more very nearly so. Still further obscurity arises 
from the necessity of translating each line separately, so as to make it correspond 
exactly with the original Zend. In Professor Spiegel’s translation, this difficulty 
is less felt, because the German case-system enables the reader to perceive at a 
glance which are nominatives, which are accusatives, etc., and which are the 
adjectives belonging to the respective nouns; whereas, in English, the slightest 
inversion or transposition leads to inevitable confusion. 


He states that he has made this part of the translation as strictly 
literal as possible, not presuming to hazard conjectures of his own. 

Of course, the exact meaning of many words must be uncertain, since 
to very many there came to be, in time, many, very various, and often 
opposite derivative meanings; and very often, no doubt, the real meaning 
of a dark sentence might be ascertained by going back, if one could find 
it, to the original or radical meanings of words, or at least to their more 
ancient meanings. 

And when it is frankly admitted that, literally rendered, according to 
the later meanings of the words, a sentence is unintelligible, it may be 
permissible to endeavour to find a sensible interpretation of the letter of the 
sentence, even if it be only by way of conjecture. 

Dr. Haug says that the Gathas are ‘‘comparatively small collections of 
metrical pieces, containing small prayers, songs and hymns, which exhibit 
generally philosophical and abstract thoughts about metaphysical sub- 
jects.’ 


That they were sung, he thinks, is not to be doubted; and if, at that 
early day, the Bactrian herdsmen were edified by hymns or songs, 
exhibiting generally abstract and philosophical thoughts about metaphysical 
subjects, it is a sufficiently curious and noteworthy fact in the history, and 
among the phenomena, of human intelligence. One can hardly resist a 
suspicion that a translation by one holding this theory would be likely to 
take its tone and coloring from the theory, and hardly represent the original 
with fidelity. ) 


The first Gatha is prefaced by these sentences, of later date, applying 
to all the Gathas. Haug says that they are written, not in the peculiar 
Gatha dialect, but in the common Zend language; which circumstance 
shows clearly that they proceed, not from one of the authors, but from a 
subsequent collector of these sacred verses. 


THE GATHAS 103 


As translated by Spiegel and Bleeck :— 


Good is the thought, good the speech, good the work, of the pious Zarathustra. 
May the Amésha-Cpéntas accept the Gathas. Praise be to you, pure songs! 


As translated by Haug :— 


The revealed Thought, the revealed Word, the revealed Deed, of the holy 
Zarathustra; the Arch-Angels first sung the Gathdas. 


And Haug says that this is of high interest, because it refers to all the 
Gathas. We learn from it, he says: 


That the Gathas were believed to contain all that has been revealed to Zara- 
thustra Cpitama; that he learned them from the choir of the Archangels who sang 
them to his mental ears, when, in a state of ecstasy, his mind was raised to Heaven. 


Nothing in the Gathas justifies the phrases, ‘‘Choir of Archangels,” 
“state of ecstasy’ or ‘‘mind raised to Heaven.’’ A translation made under 
the influence of erroneous notions, is of no value. 


The Amésha-Cpéntas (formerly known to us as the Amshaspands), are: 
I. Cpénta-Mainyu (not heretofore recognized as one of them). 


2. V6dhu-Manéd (formerly ‘‘Bahman’’), said by the commentators to 
be the protector of all living creatures. 


3. Asha-Vahista (Ardibehest), said to be the Genius of Fire. 


4. Khshathra-Vairya (Shahrever), said to be the Lord and Protector 
of Metals. The care of the poor, it is said, is also entrusted to him. 

5. Cpénta-Armaiti (Sapandomad), of the female sex, said to be the 
goddess of the earth. In the older writings she is, it is said, especially the 
goddess of wisdom; in the later, she bestows a good way of life, fluency of 
speech, etc. 


6. Haurvat (Khordad), said to be lord of the waters. 


7. Amérétat (Amerdad), said to be lord of the trees. These two are 
always named together. . 

Ahura Mazda, it is said (but it is not so), is counted as one (the first 
and chief of all) of the Amésha-Cpéntas (the undying holy ones). In the 
later mythology, he is no longer reckoned among them, and Cradédsha 
(worship or devotion) is counted as the seventh. Haug’s rendering of 
“Archangels,’’ is wholly inadmissible, since that word represents to ws a 
class of beings totally differing in essence and nature from the Amésha- 
Cpéntas; although the Hebraic Archangels were but these, naturalized by 
the Jews after they had been brought into contact with the Medo-Aryans, 
with merely changes of names. The Amésha-Cpéntas were not angels or 
Arch-angels, in our sense of either word. 


104 IRANO-ARYAN FAITH AND DOCTRINE 


To understand the Zarathustrian reform and worship, it is first essential 
to know what was Zarathustra’s conception or idea of Ahura-Mazda, and 
what the Amésha-Cpéntas were. They are called by later writers ‘‘Genii,”’ 
a word that has no particular meaning. 

I know of no other way to succeed in this, than by careful examination 
of the texts of the Gathas in which they are mentioned. These may be 
expected to express the original notions in regard to these entities, notions 
which, afterwards, it is reasonable to suppose, were developed and added 
to, and finally replaced by others; since that has happened with the primi- 
tive ideas and notions in regard to deities and their manifestations and 
agents in all religions. We have no means now of knowing, for example, 
what was the original Hebrew idea of the Alohim. 

I shall first give, in all cases, the translation of Bleeck from the German 
of Spiegel, for the most part quoting it literally; and then that of Haug, 
so far as it is contained in his essays, always literally. That of Bleeck, I 
shall sometimes condense, always endeavouring to give the entire meaning 
correctly, omitting tiresome repetitions of the same phrases. 


GATHA I.— AHUNAVAITI. 


HA I, YACNA XXVIII. 


The five Gathas have their names from their respective beginning 
words, except the first, which is named from the prayer Ahuna-Vairya, or 
Yatha ahfi Vairy6, which precedes it—the first of the three most sacred 
short prayers, and which has erroneously been called the ‘‘Word,” Hon- 
over. 

The Gatha Ahunavaiti is divided into seven chapters, numbered 28 to 
34, and comprising 101 verses, all composed in one metre. Dr. Haug says 
that it more resembles a collection of scattered verses, than one continuous 
whole; and that it is even doubtful whether the author is always the same, 
the style being now and then different. But he allows it to belong to one 
age only, because of one and the same spirit pervading the whole of it. 


We have in it [he says], in all probability, the sayings and songs of Zarathustra 
himself, mixed with those of his disciples, Jamacpa, Victaspa, and Frashadstra. 
Verse 7 of Yagna xxviit., 6 [of Spiegel], must be considered [he says], for example, 
as the composition of one of the disciples of the Prophet. 


This verse only, of section one of this Gatha, is translated by him in 
his Essays. 


The Gatha Ahunavaiti commences, as has already been said, with the 
prayer Ahuna-Vairya. The following purports to be a translation of that 
prayer: . 

1. I desire, by my prayer, with uplifted hands, this joy. 


2. First, the entirely pure works of the Holy Spirit, Mazda: (then) the 
understanding of Vohfii Mané, which rejoices the soul of the Bull. 


If this 7s a translation of the prayer, it is very different from that given 
of it in the Khordah Avesta, by the same translator, which is: 


1. As is the will of the Lord, so (is he) the Ruler out of Purity. 

2. From Voht Mané (will one receive) gifts for the works (which one does), 
in the world for Mazda. " 

3. And the Kingdom (we give) to Ahura, when we afford succor to the poor. 


Dr. Haug says that this and the other two ancient prayers are so brief 
that it is hazardous to attempt to translate them. Wherefore, he at- 
tempts the first line of this, only, and thus: 


Both the two lives (ah#) and the master of every pure thing (ratus Ashétchtt 
haché) are to be believed in (vairyé), literally (to be chosen). 


106 IRANO-ARYAN FAITH AND DOCTRINE 


The prayer, as given by him in the original, and what I deem to be the 
literal meaning of its words: 


1. Yathé aht vatryo atha raius ashatchit hachd. 
life great chief faith from 

as light excellent so ruler piety all outof 
2. Vanhéus dazda manainhé skyaothnananm  anhéus Mazdéat 


of mind of deeds of life for Mazda 
of the good the gifts of intellect of works 


3. Khshathremché Ahurdt a yim dregubyé dadat Vadgtarem 
and thedominion for Ahura to whom from may hegive pasture 
by enemies 


Evidently it is impossible to be sure as to the meaning of this, but one 
thing is certain. It is a prayer, and must not be made something else. 
That disposes of Dr. Haug’s attempt. I do not derive ahu from the 
Sanskrit, as, to be, to live; but from as=ash=ush, ‘‘to burn, shine.” I 
think it means the Light outshining from Ahura, the Primal Light. Mazddi 
and Ahurdi are in the dative singular. There is no sense in the prayer, if 
dazda Mazdai and dadat Ahurai mean ‘‘may he give to Mazda: may he 
give to Ahura.” Vdag¢tdrem I render by “‘pasture,’’ because vd¢ira means 
“orowing,’’ and vd¢trya, “farmer.” And I venture to interpret the prayer 
thus: 

1. As the excellent Light is, so the good Ruler, an emanation from, or 
outflowing from the All-Pure. 

2. May he give, for Mazda, the gifts of the Good Intellect (the Divine 
Wisdom), and of the blessings of life. 

3. And for Ahura, dominion to him unto whom the pasture-grounds 
taken from the enemy. 


If the first verse, of which I have given Bleeck’s translation above, is not 
this prayer, it commences the body of the hymn. 

In the first line, the ‘‘joy” prayed for is more properly good fortune, as 
that which rejoices. ‘‘The entirely pure works of the Holy Spirit’”’ are the 
teachings of the true faith by Cpénta Mainyu, the Divine Wisdom. They 
are the same “gifts of the Divine Wisdom” asked for in the second verse 
of the prayer; and the understanding of Vohfi Mané is the blessings of 
life, or that sustain life, won by means of faith and worship. The 
pasture-grounds so conquered or recovered from the infidels rejoice the 
cattle, the aggregate of which is meant by Géus-Urva, the Soul of the 
Bull. Thus it appears that these lines are a paraphrase of the prayer. 

Verse 2. I draw near to you (plural), Ahura Mazda, with good-minded- 
ness. Give me for both these (worlds), the corporeal as well as the spiritual, 


GATHA I. — AHUNAVAITI 107 


gifts arising out of Purity [i. e., Spiegel says, ‘‘gifts that will rejoice us in 
the other world”’]. 

There is nothing about ‘‘worlds”’ in the text. The corporeal and spirit- 
ual are the body and intellect. The benefits and successes, fruits of the 
true faith, that make men glad by prosperity, asked for, are those men- 
tioned in the prayer and first verse, intellectual wealth and material 
abundance. We shall often meet with ‘‘brightness,’’ always meaning the 
prosperity and glory born of success; and “world” and ‘‘worlds”’ continually 
intruding where they do not belong. 

3. I praise ye first, O Asha and Vohfi Mané, and Ahura Mazda, to 
whom belongs an imperishable kingdom [that divine royalty and dominion, 
of which the Aryan rule and dominion is a manifestation, and is the gift 
or work of Ahura Mazda, precisely as human reason and military skill are 
an incarnation or manifestation of the Divine Reason, Vohfi Mané.] May 
Armaiti to grant gifts come hither at my call. 

4. i, who have entrusted the soul to Heaven with good disposition, 
acquainted with the reward for the actions of Ahura Mazda, so long as I 
can and am able, will I teach according to the wish of the pure. [I, Zara- 
thustra, who have in my heart addressed myself devotionally to Heaven, 
knowing what the fruit is of the religion of Ahura, will continue, while I 
have strength to do so, to teach that which is desired by the faithful.] 

5. Asha (Vahista), when shall I behold thee and Vohfi Mané with 
knowledge; the place which belongs to Ahura Mazda, the most profitable, 
which is shown by Cradsha (worship, devotion). These Manthras are 
the greatest thing, we teach them to those of evil tongue. 

The Amésha-Cpéntas, divine attributes or emanations, the Sephiroth 
of the Kabalah, are cognizable by the intellect only, and not by the bodily 
senses. The worshipper can believe that they have a genuine and actual 
being and personality, but he cannot know it. To ‘behold with knowledge,”’ 
here, probably means to have cognition of them by means of the senses. 

“The place which belongs to Ahura Mazda, the most profitable,’’ can 
hardly mean his supposed local habitation in the Heavens, because the 
word rendered “‘profitable’’ will be found to be often applied, in the sense 
of “fertile, productive,’ to a particular part of the Aryan country, i. e., to 
the level alluvial region round Balkh. In this same section, we find the 
phrase: ‘‘Yours is the unbounded rule over the profitable.”’ I think that 
the longing desire expressed is to be restored to the possession of that 
fertile region, south of and along the Oxus, which other passages of the 
Gathdas show to have been then in the possession of Scyths or Tatars from 
the northern land beyond that river; and that by seeing Asha and Voht 
Mano with knowledge, Zarathustra meant seeing the divine attributes 


108 IRANO-ARYAN FAITH AND DOCTRINE 


displayed in their effects of victory by force of arms and military skill; 
for Asha Vahista, the manifestation of Ahura Mazda as fire, ‘‘the Son of 
Ahura Mazda,” as fire is continually called, the universal fire, of which 
each particular fire is a part and manifestation, being that by means of 
which weapons of war are forged, was, as I think we shall find, that Divine 
Power and Force, which in men is strength in the use of such weapons, the 
strength and force which wins victories; while Vohfi Mané is the military 
skill, the Divine Reason and Intellect in the leaders, which co-operates 
with the power and strength of the soldiery to that result. 

The “‘place’’ which belongs to Ahura Mazda, the most profitable, was, - 
I think, the irrigated fertile country in which Yima settled when he led 
the Iranian emigration across the Oxus. It belonged to Ahura Mazda, 
because it belonged to his “creatures,” the “‘pure,”’ the faithful Aryans, who | 
had settled it, improved it by canals for irrigation, and been deprived of 
it by the invaders; and it was ‘‘shown by Cradsha”’ because it was by | 
religious devotion and worship it was to be recovered. Success and victory | 
were, to the Irano-Aryans, not the reward, but the consequence and effect | 
of devotion. The Manthras, the prayers chanted or sung, were the most 
efficacious means to attain victory, and the Aryans taught them to those 
whom they converted, of the tribes that spoke, not the Aryan language, — 
but barbarous tongues. 


The Crosh Yasht, Yagna lvt., calls Cradsha “‘the strong, whose body is | 
the Manthra.” He is all worship and devotion, and inspires the Manthra, 
as the soul inspires the body. He is expressed by it, as thought is— 
expressed, clothed, embodied, in words. He is said to be ‘‘obedience.” | 
This is not correct, and yet it is not wholly amiss, because prayer and 
praise, worship and devotion, are the expression of submission and obedi- 
ence to the will and law of Ahura. Cradsha, it is said, was the first who 
offered sacrifice to Ahura and the Amésha-Cpéntas, with the barecma 
bound together, i. e., with the bundle of twigs used at sacrifices; and first 
sung the five Gathas of the faithful believer, the holy Zarathustra; for 
the sacrifice and the hymn are alike utterances of worship and devotion. | 

He is styled the protector, also, because it is by devotion that the favour 
of Ahura Mazda and the Amésha-Cpéntas is secured and their protection 
obtained. He is a companion of the Amésha-Cpéntas also; and, in short, 
the equivalent of the Vaidic Brahmanas-pati and Brihas-pati, silent and 


spoken devotion. ) 
6. Come with Vohfi-Mané; give, O Asha, as a gift, long life. [For Asha is 
not orly strength; but the vital heat, the very life itself, of man and animal.] 
Through thy true words, O Mazda [the teachings emanating from him; for they’ 


GATHA I. — AHUNAVAITI 109 


were supposed to flow out from him, when uttered by human lips], great joy is 
prepared for [great good fortune and success are assured to] Zarathustra, and to us 
also [his allies and subordinate military leaders], we who destroy [put an end to] 


the plagues of the foes [the oppressions and cruelties perpetrated on the Aryans 
by the Tatar or Turkish invaders]. 


Dr. Haug thus renders this verse: 


Come with the Good Mind [Voh@-Man6], grant Prosperity [Asha] for life-long, 
by means of thy mighty words, O thou Wise [Mazda]! Give both, Zarathustra 
and us, thy powerful assistance to put down the assaults of our enemy. 


It is quite sure, I think, that ‘‘good mind” and ‘‘prosperity”’ are very 
unsound renderings of the words (which are really names), Vohfi Man6é 
and Asha, the meaning of which I will endeavour to ascertain hereafter. 
_ But I see nothing in his rendering of the verse to make me doubt as to its 
real meaning. It is equally certain that the word rendered ‘“plagues,”’ 
| which will be found to occur very often, means either the cruelties perpe- 
_ trated, or the distress and suffering caused by the invaders and oppressors 
of the land. 


7. Give, O Asha, that reward [victory and freedom], which men desire [which 
the Aryan people are seeking to win]. Give Thou, O Armaiti, his wish to Victacpa 
and also to me. Make, O Mazda, those mighty [strong in battle and thereby 
victorious], who sing your Manthras. 


Armaiti, the divine productive power in nature, is invoked to be 
propitious to Vigta¢pa and Zarathustra, each of whom, as it subsequently 
appears, was leading the struggle against the enemy, one at a distance from 
the other. Food for the troops was indispensable to their success. 

These ‘‘Manthras”’ are the Vaidik Mantras, sacred hymns or prayers 
chanted at the sacrifices. They are the mighty or true words, also, of 
Ahura Mazda, being inspired by him, through Vohi Mando. They are 
| Khratu, ‘‘power,’’ wrongly translated “wisdom.” 

As invocations are addressed to Vohfi Mané, Asha Vahista and Cpénta 
Armaiti, three of the Amésha-Cpéntas, they are regarded as beings and 
persons, and not merely as attributes of Ahura. In the next verse, we 
find it said to Ahura, ‘Thou who hast the same will with Asha-Vahista.”’ 
‘Thus, each Amésha-Cpénta is a divine emanation and hypostasis or 
'person, i. e., Ahura himself acting and manifested, in a special, particular 
and limited manner. They are his personified potencies. 

Vohfi-Mané is rendered by Haug, ‘““Good Mind:” and Vohu is rendered, 
“Good,” by Spiegel. It is the Sanskrit vasu, the Greek Ovota; and means 
“being, life, existence.” The Vaidik Deity Vasu was the power, essence 
or substance of life; life, of which the life of each individual is a part, which 


110 IRANO-ARYAN FAITH AND DOCTRINE 


communicates itself, in vitality and being, to created beings. Vohu-raocho 
is “good-brightness,” according to Spiegel, but it seems to me to bea 
compound word, meaning the Universal or One Splendour, of which each 
particular splendour is an out-shining. V6h-vagti is said to mean “'strong- 
bodied.” But Vohuna means ‘‘blood,”’ which the ancients deemed the life 
of man and beast; and Vohfi-Mané is more than once used to signify men, 
as living or intellectual and moral beings, as in Fargard xix. of the Vendidad. 
In Fargard iv., Vohti-Mané furthers the increase of cattle; and in Vispered 
xit., it is said, ‘the Amésha-Cpéntas . . . . which are hereafter to be 
created, hereafter to be formed by Vohfi-Manéd.”’ 

In Yacna xvii., the different kinds of fire are praised. One is Vohu- 
fryana, rendered by Spiegel, ‘‘the well-going,’’ and of which he says, that 
according to the Bundehesh, the fire Vohu-fryarim dwells in the bodies 
of men and animals. If so, it is the vital heat, without which life ends. 

Mané, nominative of mananh, is ‘‘mind,” ‘‘intellect’’ or “reason.” In 
Sanskrit, manas means “‘spirit,’’ ‘‘thought.’”’ And I take Vohfi-mané to 
mean, literally, ‘‘Mind-being,’”’ i. e., the divine intellect or reason, the 
Hakemah of the Kabalah, So¢ia (Wisdom), of Plato, Philo and the 
Gnostics. This, at least, is absolutely certain. ) 


99 66 


Asha means ‘‘pure,” ‘‘religious,’”’ and ‘“‘truth.”” Ashavan means “‘pure,” 
“pious,” “religious.’’ Ashi, in Sanskrit Aksht, is the “eye.” Ushas is ‘‘to 
shine’’, and also ‘‘the east’, as in Sanskrit Ushas is “‘thedawn.”’ Also, Asha 
means “‘fire’’, and is called pirthré Ahura-hé Mazddo, the son or progeny or 
outflowing, from Ahura Mazda. 

Vahista means ‘“‘best,’” ‘‘most excellent,” “‘most potent,” or “‘strong.”’ 

Victory in battle is ascribed to Asha, or the fire, because by means of 
it weapons of war are forged. As the vital heat, it gives bodily strength, 
and may well be supposed to have been regarded as the manifestation of 
the power of the deity; for Ahura, we shall see, is the Primal Light. 

Cpenta is, by Bopp, Spiegel and Haug alike rendered by the word 
“Holy.’’ If by that is meant ‘‘sinless,’”’ I doubt whether it expresses the 
meaning of Cpénta, any more than ‘‘pure”’ expresses that of Asha. Armaiht 
is said to mean “earth,” “‘soil’’ (as producer?). I have already said that 
Cpénta-Armaiti, a female emanation, is, I think, the productive potency 
of Ahura, acting through and by nature; and the Divine Intellect and 
Strength act in man as the human reason and human strength and 
vigour. 

We find Cpénta also in the compound word Cpénta-Mainyus, and 
Manthra-Cpénta—the former a title of Ahura Mazda, the latter meaning 
prayer or praise, as a universal term, including all prayers and praises 
whatever. 


pe tis 


99 66 


GATHA I. — AHUNAVAITI 111 


The meaning of the name ‘‘Ahura-Mazda” seems not to be definitely 
ascertained. Bunsen (Egypt's Place in Universal History, 11. 472) renders 
Ahura, ‘‘the living,’’ and Mazdao, ‘‘dispensers of wisdom.’ But imme- 
diately afterwards, he renders Ahura Mazda, ‘“‘the Highest Spirit.” Masas 
in Zend (Sanskrit, Mahat,) is ‘“‘great;’’? Mazista, ‘greatest; Mazyé, 
“sreater.’”’ (Bopp, 1. 402). 


Haug says (Essays, 100, note): 


Bernouf’s explanation of the name Mazddo by the Sanskrit Medhds, ‘wise,’ 
which I follawed myself also, did not prove satisfactory to me, on further 
researches. [hat the word, in phonetical respect, is identical with the Sanskrit 
Medhés, is not to be denied, but the original meaning of it is not ‘wise.’ Were 
it the case, we ought to suppose it to be a contraction of Mazti-dhdo, ‘producing 
wisdom,’ but mazti, ‘thought,’ ‘wisdom,’ Sanskrit Mati, is generally affixed, not 
prefixed, to another word, e. g., tar6-mazti, ‘perverse thought,’ that is, disobedi- 
ence, but the word mat, ‘with,’ is very frequently prefixed to other words. If 
added to dhdo, ‘creating,’ it must be changed according to the phonetical laws, 
into Mazddo. The general meaning of mat being ‘together,’ ‘all,’ the word 
Mazdéo means either the joint creator, or the creator of all. That may be 
clearly seen from Ys. 45, 7. 


Ahura, he says (226), is the same as Asura, in the Rig Veda, as an 
epithet of Indra, Varuna, Agni, Rudra, and the other deities, and meaning 
“living, spiritual; signifying the divine in opposition to the human 
nature. Afterwards, he says, and among the Hindus, it assumed a bad 
meaning, and is applied to the bitterest enemies of their Devas or gods. 
But it is used twice, he admits, in a bad sense; in the earlier parts of the 
Rig Veda, in the second and seventh Mandalas, in which passages the 
defeat of the ‘“‘sons or men of the Asura” is ordered or spoken of. And 
Professor Muir (Sanskrit Texts, vol. v.) refers to several passages in which 
the cities of the Asuras or atmospheric demons are overthrown by Indra. 
In Mand. viit. 85. 9, it is said “‘the Asuras are without weapons and are no 
gods. Sweep them away with thy wheel.” In Mand. 7. 15. 1, Agni 

drives away and destroys Asuras or Rakshases. 


Dr. Haug says further (p. 256), that the theology of Zarathustra was 
mainly based on monotheism, as may easily be ascertained from the 
Gathas, chiefly from the second. This I will examine hereafter. He says: 


His predecessors, the Soshyanto, seem to have been worshipping a plurality of 
good spirits, whom they called Ahuras, i. e., the living ones, who were opposed to 
the Devas. Spitama, not satisfied with this indistinct expression of the Divine 
Being, reduces the plurality toa unity. 


Of this, I do not find even a hint in the Gathas, or indeed anywhere in 
the Zend-Avesta. The Brahmanic books speak of wars between the gods, 


Et2 IRANO-ARYAN FAITH AND DOCTRINE 


‘“‘Deevas”’ and the ‘‘Asuras,”’ in which sometimes the Asuras were too strong 
for them, but there is nothing about Ahuras, as worshipped before the time 
of Zarathustra, in the Zend books. But Dr. Haug thus continues: 


The new name, by which he called the Supreme Being [there is no proof that 
he gave him this name, or was the first to teach his existence], was Ahuré Médzdéo, 
which means ‘that Ahura who is called Mazdéo,’ which has been compared with 
the Vedic Medhas, i. e., ‘wise’ (applied to priests; skilful, who are able to make 
everything), means either ‘joint creator,’ or ‘creator of all.’ Those Ahuras, ‘who 
were regarded as creative powers, might have been called by the name Mazdéo 
(we find the plural, Mazddonhé, Yas. 45, 7.) already by the Soshyantés. But they 
had no clear conception of the nature and working of this creative power. 
Although G@pitama combined both names, which were formerly quite loose, and not 
intimately connected with each other [what can Dr. Haug know about that?] yet 
they were not considered as a compound, because we find both its constituent 
parts subject to inflection (e. g. Ahurai-Mazdait, dative, not Ahura-MazdAi); one 
of them, Mazdao, was the chief name; the other, Ahura, the adjectival epithet, 

. In the Gathas, we find both names frequently separated, and promis- 
cuously employed to express the name ‘God,’ but no difference of meaning is 
attached to either. [This is as if one were to say that when we sometimes address 
the Deity as ‘All-wise’ and sometimes as ‘All-mighty,’ no difference of meaning 
is attached to either]. In translating them, ‘Ahura’ may best be rendered by 
‘living’ and Mazdao by ‘wise’ or ‘creator of the universe.’ 


I do not find myself convinced that Haug’s etymology of Mazdéo, 
from mat and dhao, is sound. If the phonetic identity of the Sanskrit 
Medhas and Zend Mazas and Mazda does not prove that they are 
really the same word, how does the phonetic identity of Asura and 
Ahura prove them so? 

Bentey gives us Asura, 7. e., ast+ura, “‘eternal’’, referring to Rig Veda, 
7.64. 2. Also, an Asura or demon. The latter meaning or name could 
hardly have come from the former. 

Now, there are three Sanskrit verbal roots, identically the same in 
letters, but of different meanings, each being as; the first meaning ‘‘to 
exist, to be’’; the second, ‘‘to throw, to leave’’; and the third, identical with 
the verbal root ash, ‘‘to go, to take, to shine.”? From it,no doubt, came 
asta, ‘‘sunset’’;and it isakin to uwsh,-to “burn,” whence Ushas, ‘““dawn,”’ and 
usra, ‘aray of light.” The original form of ush was vas, ‘‘to shine.” Both 
in Sanskrit and Zend, the terminations, ra, ira, ura, from base words 
like dipra, “‘shining,” cubhra, ‘‘dazzling,” vidura, “knowing, wise,”’ in Sans- 
krit, and Cuw-ra, “shining,” subhra, Cukra, ‘shining,’ in Zend (Bopp $939). 

Bopp gives “great” as the meaning of the Zend mazas, and “great,” 
“greatness,” as those of Mazda; and these are identical with the Sanskrit 
mahas, “‘brightness.”” Why should the meaning have changed from “bright” 
to “great”? Benfey gives mah, originally magh, ‘‘to adore, worship”; maha, 


GATHA I. — AHUNAVAITI 113 


“oreat,’’ and mahas, “‘light, lustre.’’ But also he gives to maha the meanings 
of ‘‘light,’’ ‘‘a festival” and ‘‘a sacrifice’; and to mahas those of “‘festival’’ 
and ‘‘sacrifice.’’ 

Both of these words, asura, and mahas, take us back to that remote 
period when the luminaries of the sky were the objects of worship. 
Asura then meant “‘the shining one’ and mahas or maha, “‘light, splendour, 
radiance.’’ The Asuras were the stars, planets, moon and sun, and when the 
Agni-worship grew up, the word became an epithet, applied to the new 
deities. When Brahmanism supplanted the former faith, the Asuras were 
degraded to the estate of evil spirits, probably because the indigenous 
hostile tribes of India worshipped the stars as the Devas did in Bactria 
for a like reason. 

Ahura shines, but only through his creatures, the Amésha-Cpéntas. 
The sun is his body, it is said; and he being the light only cognizable by the 
intellect, reveals himself by means of the luminaries. So also this enables 
us to understand the saying, often repeated, ‘‘Fire, son of Ahura Mazda.” 
It should be read, ‘‘Fire, emanation, outflowing from Ahura Mazda.” And 
mahas, and maha, originally meaning light or splendour, came to mean a 
festival or sacrifice, because in each the light-giving fire was used. I take 
Ahura to be the Primal Light, and Mazda to mean the same, unmanifested ; 
while Ahura seems to mean the light as outshining, or revealing itself to 


men. 


Dr. Haug further says (p. 257): 


Ahura Mazda is called by him, the creator of the earthly and spiritual life, the 
Lord of the whole universe, at whose hands are all the creatures. He is the Light 
and the Source of Light; He is the wisdom and intellect; He is in possession of all 
good things, spiritual and worldly, suchas the good mind, Vohti-Mané, immortality, 
Ameretét, wholesomeness, Haurvatét, the best truth, Asha-Vahtsta, devotion and 
piety, Armatti, and abundance of every earthly good, Khshathra Vatrya. All 
these gifts He grants to the righteous pious man, who is pure in thoughts, words 
and deeds. [All this is error. The good things for the body and intellect, are 
food for the one, and prayers and hymns for the other]. But He, as the Ruler of 
the whole universe, does not only reward the good, but He is a punisher of the 
wicked, at the same time. All that is created, good or evil, fortune or misfortune, 
is his work. A separate evil spirit of equal power with Ahura Mazda, and always 
opposed to him, is entirely strange to Zarathustra’s theology, though the existence 
of such an opinion among the ancient Zoroastrians can be gathered from some 
later books, such as the Vendidad. 


These last propositions, from which I am constrained totally to dissent, 
I will consider hereafter. It will have been seen that I venture to dissent 
from his interpretation of the names of three of the Amésha-Cpéntas; and 


114 IRANO-ARYAN FAITH AND DOCTRINE 


I shall have to do so as to the other three, when I reach the passages in 
which they are mentioned. 
He further says (p. 260): 


The several names, by which we find called the Amésha-Cpéntas, Vohfi-Mané, 
Asha Vahista, Khshathra Vairya, Cpénta Armaiti, Haurvatat and Ameretat, are 
frequently mentioned in the GathAas, but they are, as the reader may clearly see, 
from the passages (Yac. 47, 1), as well as from etymology, nothing but abstract 
nouns and ideas, representing all the gifts which Ahura Mazda, as the only Lord, 
grants to those who worship him with a sincere heart, by speaking always truth 
and performing good actions. In the eyes of the Prophet, they were not personages, 
which opinion was interpreted [interpolated?] into the sayings of the great 
master by some of his successors. [All which I think we shall find to be a mistake]. 

Vohti-Mané (Bahman) is regarded as the vital faculty in all living beings of 
the good creation. Originally he is but the term for the Good Principle, as ema- 
nating from Ahura Mazda, who is, therefore, called the father of Vohfi-Mané, 
and penetrating the whole living good creation, all good thoughts, words and 
deeds of men are wrought by him. 


I wonder that Dr. Haug did not see that the “vital faculty” is not an 
emanation from the deity. An outflowing or emanation from the deity 
is of the essence of the deity himself. Neither is the vital faculty the Good 
Principle. And if Vohfi-Mané6 emanates from Ahura, and by him, all good 
thoughts, words and deeds are wrought, he is the equivalent of the Logos of 
Plato, Philo and St. John, the Hakemah or Chochmah of the Kabalah and 
the book Ecclesiastes, and the Sophia of the Gnostics; that is, the Divine 
Wisdom, Intellect or Reason, manifested in action. 

I had at first myself defined Vohfi-Mané as the life-principle; until 
the discovery that the functions and offices ascribed in the Gathds to him 
represented him as a person, and that to ascribe them to the ‘‘vital faculty”’ 
or life-principle would be absurd. 


Asha Vahista (Ardibehesht) represents the blazing flame of fire, the light in 
luminaries, and brightness and splendour of any kind whatever, wherever it may be 
spread. The first part of the name, Asha (plural of Ashem), has various meanings, 
such as ‘truth,’ ‘growth,’ ‘purity;’ and its epithet Vahista meant originally ‘most 
splendid,’ ‘beautiful;’ but was afterwards used in the more general sense of ‘best.’ — 
Light being the nature of Ahura Mazda, and this fluid being believed to penetrate 
the whole good creation, Asha Vahista represents the omnipresence of the Divine 
Being. [This, I think, is mere fancy.] Light, keeping up the vitality of the whole 
creation, animated and inanimated, and being the cause of all growth, Asha 
Vahista is the preserver of all life, and all that is good. He represents in this 
respect God’s providence. 


Neither is the providence of God, an emanation from Him. Asha 
Vahista is, I think, Fire, and Truth as the power or strength of Ahura. 


GATHA I. — AHUNAVAITI 115 


Khshathra Vairya (Shahravar), presides over metals, and is the giver of wealth. 
His name means, simply, ‘possession, wealth’. Afterwards it was applied to 
metals and money. Wealth is considered as a gift from Ahuramazda. 


I think that all this is etymologically and in every way erroneous. 
Whether it is or not, I will inquire hereafter, as I shall as to Asha. 


Cpénta Armaiti' (Isfandarmat), i. e., the white or holy Armaiti, represents the 
earth. The original meaning, however, is, ‘devotion, obedience’. She represents 
the pious and obedient heart of the true Ahuramazda-worshipper, who serves 
only God with his body and soul. If the name is applied to the earth, it means 
that she is the servant of men, who, if well treated (i. e. cultivated), yields abund- 
ance in food. [This, also, is erroneous.] 

Haurvatét and Ameretét (Khordéds and Amertdt) preside over vegetation, and 
produce all kinds of fruits; but this is very likely not the original meaning. As 
the names indicate (Haurvatdt means wholesomeness, integrity, and Ameretat 
immortality), they represent the preservation of the original uncorrupted state of 
the good creation, its remaining in the same condition in which it was created by 
God. Both are generally mentioned together, and express, therefore, one idea 
only. 


Ahura Mazda is also often called Cpénta Mainyus; as the evil principle 
is called Attra Mainyus. Bopp ascribes to Mainyu the meaning of ‘‘spirit;”’ 
to Cpénta that of “holy,” as to Cpéné that of “holiness.” Cpénta Mainyus 
means, Haug says, ‘“‘White or Holy Spirit,” and Avira or Angré Mainyus 
that of ‘Dark Spirit.” Neither of the words “holy” or “spirit” gives us any 
definite idea what was, to the Iranian mind, the meaning of the word that 
is rendered by it. I shall inquire as to (pénta Mainyus hereafter. 


8. I pray thee, the Best, for the best, thou who hast the same will with 
Asha Vahista. I pray to the Ruler, that he will be gracious to Frashaogtra, and 
to those unto whom I am well disposed, during the whole continuance of Voht- 
Mand. [Spiegel says, that is, ‘as long as the corporeal world itself endures.’ He 
also has the word ‘Lord,’ for which I substitute Ruler, as more definite. I con- 
jecture that the original word is Khshathra. ‘The whole duration of Vohti-Mand’ 
perhaps means ‘so long as we are governed by the dictates of the Divine Reason.’ } 

9. Onaccount of these blessings [in order that we may obtain them], we will 
also not grieve Ahura Mazda and Asha, nor the Best Spirit [(Vohfi-Mané?] which 
are helpful to you in praise. Yours is the will, and the unbounded rule over the 
profitable. 


e 


Mr. Bleeck interposes ‘‘nor those,’’ before ‘‘which are helpful;’’ but the 
reason given in the next line does not apply to the worshippers, but to the 
deities; and I venture to suggest this reading: 


116 IRANO-ARYAN FAITH AND DOCTRINE 


On account of these blessings, we, who serve you by worship, will not offend 
Ahura Mazda, Asha, or Vohti-Mand6; for the fate of the fertile country which we 
seek to recover is entirely subject to your will, and you are Sovereign over it. 
[Or “The profitable’ may mean, generally, all that gives increase and prosperity, 
all benefits and blessings. | 

10. Whom thou knowest, O Asha, as the creatures of Vohi-Mané, the 
Truthful, Mazda Ahura, to them fulfil completely their wishes. I know that ye 
are without want of food and friendly words. : 


The “Creatures” of Ahura Mazda are, especially, the Aryan people. 
The creatures of Vohfi-Man6 are the worshippers of Ahura, because all 
worship and prayer is inspired by Vohfi-Mané, he being the divine wisdom, 
which, dwelling in men as the human intellect and wisdom, produces the 
prayers and songs, the creatures or works of the intellect. The truthful are 
those who preach the true doctrine, or those through whom Vohfi-Mané 
teaches it. And, in asking Ahura Mazda to fulfil the wishes, for victory 
over the invaders, of these Apostles Militant of the truth, Zarathustra or 
whatever worshipper speaks in this hymn, tells Ahura and the Amésha- 
Cpéntas that he well knows they do not need the meat of the sacrifice, 
nor the words of reverential adoration of the worshippers; nor are these 
his titles to their favour. 


11. I keep forever purity and good mindedness [I am a sincere devotee of the 
true faith, and of pure and good motives and purposes. These are my titles, the 
only just and valid ones, to the divine favour]. Teach thou me, Mazda Ahura, 
from out thyself, from Heaven through thy Mouth, whereby the world first arose. 


Thought, Word, Deed—these, it is said, are the Zarathustrian Trinity ; 
and we have here clearly expressed the doctrine that the world or universe 
is the uttered or spoken word of God. 

Teach me, Zarathustra cries, from out Thyself. Be Thou, Thyself, 
my Teacher and Inspirer, by and through Thy creative word, whereby the 
world first came into being. ‘In the beginning was the Word, and the 
Word was with God, and the Word was God. By Him was everything 
made that was made.” Thus, the doctrine of St. John, as well as that 
of Plato and Philo, came from the Zend-Avesta, and is an heirloom of the 
Aryan race, a revelation from God unto it in its childhood. 


It is an additional proof of the correctness of my interpretation of the 
name of Vohf-Mané, the first emanation, that his special antagonist, a 
creature or one of the progeny or issue of Anra-Mainyus, is Ako-Mané, 
which, Haug says, means naught [nought?] -mind, and is nothing but 


Zarathustra’s philosophical term of the second principle, the ‘‘non-reality.” | 


GATHA I. — AHUNAVAITI 117 


‘How ‘‘non-reality’” or non-mind could, as he adds, ‘‘produce all bad 
thoughts in men, make them utter bad words, and commit sins,”’ I fail 
‘to see. Ak6-Mané is clearly un-reason, irrationality, folly. 

The special adversary of Asha-Vahista is Andar (Haug says Indra); 
that of Khshathra-Vairya, Caurva; of Cpénta Armaiti, Naonhaithi: of 
Haurvat and Amérétat, Taura and Zairica. Haug says that Shaurva 
(Caurva) is the Shiva of the Hindts; Naonhaitya, the collective name of 
the Indian Acvins (the Sanskrit Nasatya), an appellation of these, Spiegel 
says; and that the last two are Darkness and Poison. I will inquire as to 
all these hereafter. 


I append here the prayer, Yatha Ahfi Vairyo, in the original, as given 
by Haug, at the conclusion of his Essays. It is read from right to left: 


SONI we pyp wow ada) aw ayes : qu a9 yy 


achahtichtashasutar ahacbdyrtav uhaathay 


ov wx la; “Nor E w 6xfwtebdwange.-beyzar|ngs auigh 299-96? furs lL 


tadzamsuéehnemanatnoayks dhnanamawdad suéhrnav 


6g) ang wh fee kes disyrwe)s »& 9 jixg eaves.) rep w as ye) Co wy dy 


wmeratcavtadad Cy bigerd miy &@ €a ruhaachmerthash knr 


Which, read from left to right, gives the three lines of the prayer as 
follows: 


Yathéd ahi vairyé6 athé ratus ashdtchit hacha 
Vanhéus dazdé mananhé skyaothnanim anhéus mazddi 
Khshathremché ahurdt dyim dregubyé dadét vagtdérem. 


GATHA I. 
SECTION II, YACNA XXIX. 


1. Towards you complained the Soul of the Bull: For whom have ye created 
me, who has created me. Aéshma (wrath) defiles me, Haza (robber), Reméd 
(suspicion), Dere (suffering) and Tavi (thief). I have not fodder save from ye, 
teach me then the good things which know herbage. 


Haug thus represents this verse: 


It is related that the Géus Urvé, i. e., the soul of the animated creation was 
crying aloud in consequence of attacks made upon his life, and imploring the 
assistance of the Archangels. 


Elsewhere he says that Aéshma means ‘‘rapine,” ‘‘attack’”’; and drewis, 
poverty. Gdus, in Sanskrit, has two meanings, ‘“‘cow,”’ and ‘‘earth,’’ whence, 
in Greek, In, “earth.””. Bopp renders urvan by ‘‘mind,’’ and Haug by ‘‘soul.’’ 
Haurva means ‘‘the whole.’ 

i think that it is quite evident that Géws Urvd means the cattle of the 
Aryan land, as a whole, a unit, as ‘‘people’’ in the singular means all the 
people of acountry as a unit, or, rather, as “humanity”? means all mankind 
as aunit. The soul or mind of all the cattle is represented as one, like the 
‘voice of humanity.’ The later nonsense about ‘“‘Goshurun, the primeval 
bull,” 1s not worth repeating. The country being overrun by the northern 
hordes of Tatars, Turks or Scyths, the Aryan cattle are represented as 
crying to the Amésha-Cpéntas, to know for whose use and benefit they had 
been produced by those whose creatures or progeny they were, vexed by 
the forays of marauders who took them as booty, by robbers and thieves, 
were in continual fear, and suffered from hunger upon their exhausted 
pastures.. You only, they said, can furnish us pasturage; take us, then, 
to the fertile regions where herbage is abundant; or, perhaps, let us again 
know the good times when herbage is to be had. 


| 


2. Then the Fashioner of the Cow inquired of Asha: Where hast thou a Lord 
for the Cow? That he make mighty, provide with fodder those who apply them- 
selves to breeding cattle, whom, Hail to Thee! for a Lord who smites back Aéshma 
to the wicked? | 


Haug says: 
The murderer, frightened by this crying, asked one of the archangels, Asha, as 
to who had been appointed to protect the Soul of the Earth. 


Spiegel says that the ‘‘Fashioner of the Cow” is Ahura Mazda. Neither | 
he nor Haug gives the original word, which the former renders by 


GATHA I. — AHUNAVAITI 119 


‘‘Fashioner,’’ and the latter by ‘‘Murderer;’’ but it is impossible that the 
rendering of Haug can be right. The question asked shows that. For 
it is, put to Asha, the Divine Strength which, in the soldiery of the Aryan 
land, becoming their strength and efficiency in the use of weapons, secures 
victory,—Where hast thou a protector for the cattle, who will gather a 
strong force (or become powerful, or win victory), and so give access to 
pasturage, or enable grain to be raised, for those who employ them in 
breeding cattle; whom, be thou blessed! for a Leader, to drive back the 
marauding freebooters to the land of the infidels. 

For that is what the word rendered by ‘‘wicked”’ everywhere means, 
the unbelieving Turanians, aborigines of the country, or the hordes of 
Turkish horsemen from Turkistan. 


3. [Asha answered him]: There is not a Lord for the Cow, who might be 
without tormenting; it is not known to them, what manifestly rejoices the 
righteous; He is the mightiest among beings at whose call came the workers. 


Asha replies, that there are no rulers or persons in power in the land 
other than those who harass, impoverish and slay the people. For the 
words rendered “torment” and ‘‘tormenting’’ often occur in these hymns, 
and everywhere mean doing harm to, afflicting, punishing. The Aryans 
are sometimes said to torment the tormentors, and these ‘‘tormentors’’ 
are always the invaders from beyond the Oxus, who, it seems, and we shall 
clearly see hereafter, had overrun and subjugated a large part of the 
country. That which benefits the true believers is wholly unknown to 
these rulers, and never done by them; and he is the mightiest among the 
Aryans, at whose summons the labourers assemble; by which I think is 
meant that he is best able to protect himself who has in his employ as 
husbandmen large numbers of labourers, ready at any time to repel 
marauders—the growers of stock being comparatively at their mercy. 

And, perhaps, the clauses preceding this may mean that there is not 
an Aryan chief in the land who is exempt from the mischiefs and sufferings 
caused by the raids of marauders; and that the evident and visible pros- 
perity which rejoices the true believer, is not known to them. 

However that may be, it is at least entirely clear, if these verses have 
any coherent sense at all, that the Aryan settlements were continually 
harassed and plundered by marauders, whose principal prey, like that of 
the old moss-troopers of the Scottish border, was cattle. We shall find 
that these marauders were northern horsemen who had invaded the 
country and conquered and occupied part of it, marauding upon the 
rest, and native tribes that had allied themselves with them. Aryan 
chiefs and heads of clans, also, paid tribute to them out of their crops, to 
buy peace and immunity; and the people generally had no secure homes. 


120 IRANO-ARYAN FAITH AND DOCTRINE 


The great labour of Zarathustra was to induce the chiefs who had submitted, 
to abandon an inglorious neutrality, and unite their forces and fortunes 
with his. 

No doubt, also, in the conquered country, the old, old tale was to be 
told, of labour being the bond-slave of power, the Tatars using the forced 
services of the Aryan husbandmen and herdsmen to supply their needs, 
and secure the permanency of their conquest. 

It is certainly said in verse 6 that there was not a single chief or ruler 
in all the land who governed his conduct in accordance with the teachings 
of the true religion. It would seem from this, that the Aryan chiefs had 
themselves become oppressive rulers; but it may only and more probably 
mean that none of them would take the field against the infidels, out of 
zeal for the true faith. 


4. [The cattle speak]. It is Mazda who remembers best the words which he 
has made before, ere Daévas and men were, and which he will make again 
hereafter. Ahura has the determination. Let it happen with us as He will. 


The “words” made by Ahura are the ancient prayers, which he spoke 
or dictated to the first men, as we shall see hereafter. ‘‘Daévas and men’’ 
always means the Daévas and the men who are their worshippers, and 
said to be born of them. Resigned to the will of Ahura, they rely on 
prayer. The great leading feature of both the Vaidic and Zarathustrian 
creeds was a sublime faith in the efficacy of prayer. It was to the Irano- 
Aryan a divine force. It had in itself the potency to cure disease, to give 
progeny and long life, and flocks and herds, and crown the land with 
liberty and independence; and Worship or Devotion was personified as a 
Divine Being and a warrior winning victories. 

To prayer, in this Ode, the worshipper turned for relief against the 
despoilings of infidel oppression and the cruel burdens of servitude, and — 
expressing his faith in the power of Ahura Mazda to dispel all the evils 
that afflicted the land, expressed also his resignation to whatever might 
seem to Him good. 


5S. Now I call zealously with uplifted hands to Ahura Mazda, for my soul ° 
and that of the three year old bull; for wisdom in doubtful questions. May he 
not perish who leads a pure life, not the active without the wicked! 


Spiegel says: 


The first part of this verse is utterly obscure. The meaning of the last line is 
perhaps, ‘may the bad not gain the upper hand, so as to cause the good to disap- 
pear.’ Haug, as to this and v. 4, says, only ‘Asha referred him [the murderer] to 
Mazda, who is the Most Wise and the Giver of Oracles.’ 


It is uncertain who it is that speaks in this verse. Zarathustra himself 
is spoken of,in a subsequent verse, and, therefore, can hardly be supposed 


GATHA I. — AHUNAVAITI 121 


to speak here. One calling with uplifted hands to Ahura Mazda, and 
calling urgently, is, of course, a man, and equally, of course, a priest or 
sacrificer. ‘‘Uplifted hands’’ are often spoken of, in connection with 
prayer and sacrifice; and it is worthy of note that in the Synopsis Libri 
Sohar, of Rabbi Jisaschar F. Naphthali, we find that the Hebrew priests 
attributed a peculiar virtue to the uplifting of the hands in prayer. In 
Tit. ., Domus Precum, it is said, “I1l6 tempore cim Sacerdotes expandunt 
manus suas, Gloria Divina advenit, et implet manus eorum.” ‘‘Necesse est ut 
homo elevet manus suas tempore Orationis sue.”’ ‘‘In omni benedictione digits 
elevandi sunt sursum.”’ 

The invoker prays to Ahura, in this verse, to preserve the lives of the 
people and their cattle. We often find the priest speaking in the first 
person singular, for all the worshippers. Each was supposed to repeat the 
invocation. The bull, typical of all the cattle, is described as ‘‘three-year- 
old,” as capable of performing the generative function. Sucha bull only is 
fitted to represent all the cattle of the country; as the whole of humanity 
is represented by the term ‘‘man-kind,” in which the idea of virile potency 
is implied, without which one is not vir, a man. 

‘For wisdom in doubtful questions’ is a phrase whose meaning must be 
determined by the context. The ‘‘questions” were not those of casuistry. 
That ‘‘wisdom” is probably meant, by which one is able to decide, in 
situations of danger, what course is best to be pursued to avoid or avert it. 
By this, the owner of cattle might save his own life and his cattle’s. Even 
more may be meant. It was a doubtful question whether it was better to 
submit and pay tribute, and with it purchase peace, giving up part of 
their cattle and other property, to secure the rest, or to unite with Zara- 
thustra, and risk all in a struggle for independence and freedom. The 
Divine Wisdom, Zarathustra urged, counselled the latter; and the prayer 
may have been for that Wisdom, to decide that question. 

_ The ‘‘active’’ seems sometimes to be the herdsmen, sometimes all the 
labouring people, but most generally, I think, the soldiery in the field, the 
horsemen. In another verse, ‘‘the industrious and active” are spoken of, 
meaning, probably, the labourersand soldiery. ‘The wicked’’ everywhere 
in the Zend-Avesta, are the unbelievers. And the latter part of the verse 
plainly means, ‘‘Let not those be slain who practice faithfully the duties 
of the true religion, nor the Aryan soldier, while the infidel is let to live.” 


6. Then Ahura Mazda said, who knows the impure through his wisdom, 
[knowing by His wisdom who are the unbelievers], not a Lord can be found, not 
a Master, who proceeds from purity. I, the Creator, have created thee (the 
cattle of the land), for the industrious and the active. 


The meaning of the phrase, ‘‘who proceeds from purity’’ is very uncer- 
tain. It can hardly mean that not one wasa believer. Perhaps it means that 


122 IRANO-ARYAN FAITH AND DOCTRINE 


not one of them is governed in his conduct by the principles of the true 
faith; or that not one marches forward, takes the field, actuated by religious 
zeal. 

7. This Manthra of increase, Ahura Mazda created, in agreement with Asha; 


for the cow, and milk for those enjoying according to holy commands. Who is it 
who with good mind can announce it to mortals? 


“This Manthra of increase’? means this Manthra which is to cause 
prosperity and abundance; preservation and increase for the cattle, and 
milk for those who live and act in accordance with the precepts of religion. 

It is made, created or produced by Ahura, ‘‘in agreement with Asha.” 
I am not sure whether this means that he, as Asha, makes the Manthra, 
or whether it is meant that the wisdom of Ahura co-operated with his 
power, in producing it. But the meaning clearly is that it is invested 
with potency and might, Asha being the Divine Power, and the strength 
of men and armies. 

“Good Mind,” in the last line, I suppose to be, in the original, Vohf- 
Mané, the Divine Reason and Wisdom, that inspires the Priest and 
Prophet, or rather, that zs their intellect, and by their mouths speaks in 
songs and hymns to mortals and to Ahura. If so, the last line means, 
“what man is there who can, by the Divine Wisdom, speak aloud this 
Manthra to the people?’ 


Haug says, of this and the preceding verse: 


Mazda answered that Géus Urva was being cut into pieces for the benefit of 
the agriculturist. 


This he illustrated by a ridiculous ‘‘tradition,’”’ i.e., fable, that the 
‘‘primeval ox’’ was cut to pieces,and the whole living creation sprung from 
his body. His translation of the passage must, therefore, be the traditional 
one, corresponding with the Parsi fable. What sentence in Spiegel’s trans- 
lation takes its place, or renders the same passage of the original, I do not 
know. 


8. [Ahura speaks]: This one is known to me here [communes with me in> 
the spirit], who alone heard our precepts [to whom alone our religious teachings 
have been communicated]; Zarathustra, the holy ‘Cpitama;’ he asks from us, 
Mazda and Asha, assistance for announcing [aid and success in teaching and 
propagating the faith]. I will make him skilful of speech. 


Haug says, of this verse: 


Mazda now deliberated with Asha, as to who might be fit’‘to communicate this 
declaration of the Heavenly Council to mankind. Asha answered that there is 
only one man who heard the orders issued by the Celestial Councillors, viz., 
Zarathustra Cpitama; he, therefore, was to be endowed with eloquence to bring 
their messages to the world. 


GATHA I. — AHUNAVAITI 123 


I think that Dr. Haug misses the whole sense and meaning of this 
hymn. If so, he will, of course, give to particular words and phrases the 
erroneous interpretation that sustains the general erroneous idea. 

The word which Spiegel here renders by “precepts”? and Haug by ‘“‘or- 
ders’’ evidently means that which is elsewhere and often expressed in the 
Gathas, by the phrase ‘“‘Mazdayacnian Law,’ meaning, not a code of man- 
dates and commands, but a body of doctrine and truth, of the tenets of the 
true faith. It is this, and not “‘orders of the Celestial Councillors,” that had 
been communicated or revealed by Ahura Mazda, through Vohfi-Mané, to 
Zarathustra. Nor is he to be made eloquent in order to “bring messages to 
the world.’ This song is one of a series, composed during the struggle 
against the invaders to dispossess them of the country, at different periods, 
from the beginning even to the end of the long conflict. When it began, 
it appears, Zarathustra had few to assist him. The people were enslaved 
or dispirited, the land impoverished, the leaders and chiefs had for the most 
part submitted, and even abandoned the Ahurian faith, and the native 
Turanian tribes, some of which had been converted, had allied themselves 
with the Tatar or Turkish conquerors, the Devas from the North, the 
Land of Darkness, and the Drukhs. 

This is not fanciful or conjectural. I think these songs will show it all 
to be historically true. 

To arouse the people, to induce the lukewarm or discouraged chiefs to 
unite in the effort to liberate the country, these songs were composed, 
chiefly by Zarathustra himself, but in part by Jamac¢pa, a missionary sent 
out by Zarathustra, or at least acting as his subordinate, and preaching 
the true faith. Victory and liberation were to be attained only by 
propagating that faith, and by the efficacy of prayer, without which armies 
could not be raised, nor strength be possessed by the soldiery, nor strate- 
gical skill by the captains and commanders, of whom Kav4-Vistacpa, ‘‘the 
warlike,’ was Zarathustra’s Lieutenant-General. It was to effect all this, 
that Zarathustra was to be gifted with persuasive eloquence. 

Already accredited and accepted by the people as an Apostle of the 
Truth, by whose mouth Ahura dictated prayers and sacred hymns and 
taught the great truths of a Spiritual Creed, Zarathustra was the incarna- 
tion of Vohfi-Mané, the Divine Reason or Wisdom. But he knew that, 
to expel the invaders, and liberate the country, and afterwards to maintain 
peace, domestic tranquillity and prosperity, and at the same time, extend 
the Aryan dominion by colonization, it was indispensable that one will 
should govern, and that will, his own. He was the priest, but not the 
prophet (as he is often erroneously styled), for he never prophesied or 
predicted at all. He needed to be also general and king; and in this 
song, he ingeniously announces his divine commission as each. 


124 IRANO-ARYAN FAITH AND DOCTRINE 


[For, 9], Then complained the Soul of the Bull [thus the cattle remonstrated 
with Ahura]: I am not rejoiced over the powerless Lord, the voice of the non- 
accomplishing man, since I desire an absolute Ruler. How shall now be he who 
brings to him active help? 


The Essays of Dr. Haug give no translation or summary of the meaning 
of this and the two verses of the song that follow it. 

We are not content, the cattle protest, with a Lord not possessed of 
actual power, with one who, having no other power than that of Teacher, 
and of words, can accomplish nothing, having no power of control and direc- 
tion. Our need is for an absolute ruler, military commander and monarch. 

The response, in the next verse, to the question with which this verse 
concludes, shows, I think, its meaning to be, “In what condition is one 
who now brings to Zarathustra men of war?’ i. e., to what use bring 
them, when he is only a priest, and not commander and king? 


10. Give, O Ahura Mazda, to this one [Zarathustra], for help, Asha and 
Khshathra, together with Vohi-Mané6 [whom he already had], that he may create 
good dwellings and pleasantness; for I account thee, O Mazda, as the first possessor 
of these things. 


Enslaved, or where not so, continually harassed, plundered, their fields, 
ravaged, their cattle driven away, their homes destroyed, probably by fire, 
and leading uncertain and precarious lives, the Aryan common-people 
were in large measure homeless, and everywhere without the comfort, quiet 
and permanence of home. Wherefore, in addition to the assistance of the 
Divine Reason that made him eloquent and wise to disseminate the Truth, 
that of Asha-Vahista and Khshathra-Vairya is asked for him, that by 
freeing the land of its oppressors, exterminating the marauders and restor- 
ing the reign of law, order and security he might give the people comfortable 
and safe homes, and peace and quiet content. For, says the worshipper, 
in the plenitude of his faith, I am assured that it is thou, Ahura Mazda, 
as the deity of whom these others are but emanations, that hast in reality 
these blessings in gift, though they must come to us through them; and 
therefore it is thou unto whom I pray for them. 

We have already seen that to Asha-Vahista, the strength and power of 
God, the God of battles, together with Vohti-Mandé, the Divine Wisdom, 
which in the military chief is military skill and sagacity, that victory in 
battle and the successful termination of wars is due. By him, therefore, 
Zarathustra was to become the conquering soldier, the liberator. 


Khshathra-Vairya, as we have said, is said to be the Protector of 
Metals, and entrusted with the care of the poor. Bopp gives us ‘‘strong,’’ 
as the meaning of Vairya. Kshi, in Sanskrit, means ‘‘to possess,’’ and ‘‘to 
rule; and Kshatra, one of warlike or royal caste. In Zend, according to 


GATHA I. — AHUNAVAITI 125 


Bopp, Csathra means ‘‘a king’ ;and Haug gives ‘‘possession”’ as the mean- 
ing of Khshathrét. The Russian title ‘Czar’ is from this word: and so 
probably the title “‘Tarshatha,” of the Viceroys of the kings of Persia. 

In Vispered xxiii. we find: 


The Vohfi-Khshathra we praise; we praise Khshathra Vairya; we praise the 
metals: [and in the Gatha Vohfi-Khshathra], The Wisdom [Power] which 
thou givest to thy warriors through thy red fire, through the metals that 
give as a token, in both worlds [the mother-country and its colony], to wound 
the wicked, to profit the pure [to defeat and slay the unbelievers, and give 
victory to the Aryans]. [In Yagna xvt.], To Vohii-Khshathra [the Divine Sover- 
eignty or Dominion, the subsistent Sovereignty; Vohi# meaning ‘entity’, and when 
so united with another name, that which the name designates, the particular 
divine attribute designated, as a unity including its entirety], to Vohfi-Khshathra, 
the Desirable [the one to whom desires, i. e., prayers, are addressed; the adored], 
who brings good. 


In the later language of the Achemenian inscriptions, we find Darius 
calling himself Khshdya thiya Parsatya, ‘‘King of Persia.” 

In the Hebrew Kabalah there are ten Sephiroth or Emanations, out- 
flowings or utterances, from the very God, unknown and unnameable—one 
of which, Wisdom, Hakemah or Chochmah, is the equivalent of Vohi- 
Man6; another, Natsakh (Netsach), Victory, of Asha-Vahista; and a third, 
Malakoth, Rule, Sovereignty or Dominion, of Khshathra-Vairya, Potent 
Sovereignty. 

This Amésha-Cpénta gives power to his warriors, by means of the red 
fire and the metal, because dominion in those days was acquired by arms, 
and every chief was a successful military commander; the sword was the 
symbol of all power over men. Khratu means ‘‘Power,’” not ‘‘Wisdom.” 

This apologue shows that Zarathustra claimed, as other reformers have 
done, to be inspired; Ahura-Mazda and Vohfi-Mané6 speaking by his mouth. 
But, as he taught that Vohfi-Man6 was all reason and wisdom, human as 
well as divine, all human reason being the divine reason resident in the 
individual man, he must have eo that every true word, by whomsoever 
spoken, was inspired. 

Like Mahomet, it appears, who pretended that the Archangel Gabriel 
(another equivalent of Vohfi-Mand6), wrote the Koran for him, Zarathustra 
was priest, teacher, soldier and monarch, claiming to be all by divine 
commission. He not only taught the Aryan people a truer religion than 
idol-worship or the worship of fire and light and their manifestations, but 
he persuaded them to lead better lives, liberated them from servitude and 
oppression, and established the reign of peace, law and order in the land. 


11. When will holiness, good-mindedness and rule come to me? Do you, 
O Mazda, bestow greatness for greatness; may Ahura desire us on account of our 
friendliness toward you. 


126 IRANO-ARYAN FAITH AND DOCTRINE 


Spiegel thinks that the prayer, ‘‘bestow greatness for greatness’ means, 
perhaps, ‘‘Give me Paradise for a reward for my good deeds in this world.” 
It might as well be supposed to mean almost anything else. I think that 
the verse is to be considered as spoken by the utterer of the prayer, for 
the Aryan land and people; and that its meaning is ‘‘when will the land 
have the blessings of the true religion, good neighborhood, and law and 
order?”’ 


Give power, O Mazda, to him by whom great deeds will be done (or, power 
that a great work may be done); and may Ahura be gracious to us on account of 
our faithful adherence to you, Zarathustra. 


Of course the composer of this apologue did not expect it to be under- 
stood as a true account of actual conversations. It is obvious that it is 
meant to be understood as a parable. Only a people of a very low order 
of intelligence could have accepted it as true, and only a charlatan, which 
Zarathustra was very far from being, could have gravely repeated it as 
true. Thatthe cattle complain to Ahura of the evils that afflict the country; 
not only shows it to be a fable, but also that a grave lesson was intended 
to be taught by it—the necessity of union, and of zeal and devotion, in 
the cause for which Zarathustra was contending; the necessity for the 
government of a single will, and that the will of the wisest, as the only 
means of rescuing the land from its perils; and the value and efficacy of 
prayer and the true faith, as the only efficient instruments of the regenera- 
tion of the people. 


Dr. Haug’s idea of the purpose of it is this: 


The earth is compared toa cow. By its cutting and dividing, ploughing is to 
be understood. The sense of that decree, issued by Ahuramazda and the Heavenly 
Council is, that the soil is to be tilled; it, therefore, enjoins agriculture asa religious 
duty. Zarathustra, when encouraging men, by the order of Ahuramazda, to 
cultivate the earth, acts as a prophet of agriculture and civilization. In this 
capacity we shall find also him afterwards. ' 


It does not seem to me that there is any ground for this interpretation. 
I am quite aware that my interpretations will often seem unwarrantable 
and audacious; but I think that few of them will be found more so than 
this of Dr. Haug; which, moreover, makes the apologue both incoherent 
and trivial. I think that there was a real, serious and practical meaning 
in all these ancient compositions. The later ones are full of absurdities and 
nonsense. 


I may be allowed to add, that these interpretations are very different 
from those which I at first and for a long time gave to these compositions. 
At first I did not at all connect them with the material condition of the 
Aryan country and people; or imagine that Zarathustra was engaged in a 


GATHA I. — AHUNAVAITI 127 


struggle against a powerful invader, in possession of much of the country, 
or was either soldier or monarch. These conclusions were forced upon me 
by other Gathdas; and I am now destroying page by page my original 
interpretations, and writing these. I have not set out, either with any 
preconceived theory, or with any ambition to discover new meanings and 
interpretations. I am too well aware of my want of qualifications in the 
way of scholarship, to indulge, knowing naught of Zend and little indeed 
of Sanskrit—to indulge in any such inexcusable vanity and self-conceit. 


The special adversary, as I have said, of Khshathra-Vairya, is Gaurva 
or Shaurva. There being no dictionary of the Zend language, I cannot 
learn the meaning of this word. The antagonist of Sovereignty ought to 
be Anarchy, Lawlessness or Disorder. Whether the name means either of 
these or not, I cannot see the least reason for identifying it with the Hindu 
Siva or Shiva, Deity as Destroyer, a god not known or named in the Rig 
Veda. 


GATHA I. 
SECTION III, YACNA XXX. 


Of this section, Dr. Haug says: 

In the third section of this Gatha, one of the most important pieces of the 
Gatha literature is presented tous. It isa metrical speech, delivered by Zarathustra 
Cpitama himself, when standing before the sacred fire, to a numerously attended 
meeting of his countrymen. The chief tendency of this speech is to induce his 
countrymen to leave the worship of the Devas or gods, i. e., polytheism, to bow 
only before Ahuramazda, and to separate themselves entirely from the idolaters. 
In order to gain his object wished for, he propounds the great difference which 
exists between the two religions, monotheism and polytheism, showing that whereas 
the former is the fountain of all prosperity both in this and the other life, the latter 
is utterly ruinous to mankind. He attempts further to explain the origin of both 
these religions so diametrically opposed to each other, and finds it in the existence 
of two primeval causes, called ‘existence’ and ‘non-existence.’ But this merely 
philosophical doctrine is not to be confounded with his theology, according to 
which he acknowledged only one God, as will be clearly seen from the second 
Gatha. 

He submits a translation of the whole of ‘this inaugural speech of 
Zarathustra.’”’ I will place after each verse of Spiegel’s translation, the 
same verse of Dr. Haug’s; and the reader must judge for himself, if he 
can, which is most probably the more correct reproduction of the original. 
He will probably conclude that where two scholars render so differently 
every verse, and almost every line, so that there is hardly a faint resemblance 
between the two, there can be no certainty as to the correctness of either; 
and that the Zend is a language the meaning of whose words has as V.eu 
for the most part, to be guessed at, rather than ascertained. 

I suppose that no man in the world is qualified and able to decide 
authoritatively between the two. No one has any other materials with 
which to form a judgment, than these two antagonists have had. As I 
am utterly unqualified to do it, I shall adhere, for the most part, to the 
version of Bleeck from Spiegel, which has been made after careful compar- 
ison of it by Mr. Bleeck and a learned Parsee with a Gujerati manuscript 
translation, ‘‘perhaps the best which the Parsees possess.’’ As far as the 
Essays of Dr. Haug give me the means of comparing his translation 
with that of Bleeck (I do not possess, and could not read if I did, his 
German translation of all the Gathds), the version of the latter seems to 
acquaint us with a much more simple, rational and coherent work, a more 
understandable one, and one more likely to have been composed in that 
remote age, than Dr. Haug’s does. 


GATHA I. — AHUNAVAITI 129 


1. (S.) I announce this for those who desire after what Mazda created for 
the prudent: The praises for Ahura which are to be sounded by man; those to 
be well thought with purity, the beautiful through their brightness. 

(H.) I will now tell you, who are assembled here, the wise sayings of the 
most wise, the praises of the living God, and the songs of the Good Spirit, the 
sublime truth which I see arising out of these sacred flames. 


This is part of the preamble to the teachings and exhortations contained 
in this hymn or lecture. I promulgate this, it says, ‘for those who desire 
to know what Mazda revealed to the wise’”’ (for he is everywhere said to 
have ‘‘created”’ the prayers and Manthras which were given or dictated by 
him to Yima and to others, including Zarathustra): 


The hymns of adoration of Ahura, that are to be uttered aloud by men, that 
are to be kept in the memory, with sincere faith and devotion, that are beautiful 
in their excellence, and that confer blessings; or, are the cause of benefits, are 
profitable and advantageous to the worshipper. 

2. (S.) Let him hear the best with the ears, let him see the clear with the 
soul, to determine the desirable, man by man for himself; ere the great deed 
(occurs) those must teach us who know it. 

(H.) You shall therefore hearken to the Soul of Nature, Géus Urvd, (i. e., 
to plow and cultivate the earth); contemplate the beams of fire with a most pious 
mind! Every one, both men and women, ought today to choose his creed (between 
the Deva and the Ahura religion). Ye offspring of renowned ancestors, awake to 
agree with us (i. e., to approve of my lore,-to be delivered to you at this moment). 


“The great deed,’’ Spiegel says, is by the tradition understood to mean 
the Resurrection. The “clear,’’ I should take to mean the light or truth. 
“The best,’’ I take to have the sense of a noun; and the meaning to be, 
“Let each man listen to what I teach, since it is the best, and with his mind 
see the light of the truth, that each may, for himself, determine what it 
is desirable for him to accept’’ (or what course it is most for his true interest 
to take, in regard to the struggle in which Zarathustra was then engaged). 
And this is, as will be seen by the latter part of the hymn or exhortation, 
that which he sought to have them determine, i. e., whether they would be 
on his side and aid him. He now proceeds to show them why they ought 
to do so. Dr. Haug sees no reference to war against the invaders of the 
land, but only a religious discussion in regard to the two creeds. 

As to the last line, the two translations do not agree, in even a single 
word. If Spiegel’s is correct, it is hard to say what the meaning is. A 
Manthra or prayer is a “deed” or work of Ahura; and the teaching that was 
to follow this preface, was also such a deed. And, probably, the meaning 
is, simply, “‘in order that a great deed may be such to us, before it can be 
a deed for us, those who know it must teach it to us.”’ 


130 IRANO-ARYAN FAITH AND DOCTRINE 


3. (S.) Both these Heavenly Beings, the Twins, gave first of themselves to 
understand both, the good and the evil, in thoughts, words and_ works. Rightly 
do the wise distinguish between them, not so the imprudent. 

(H.) In the beginning there was a pair of Twins, two Spirits, each of 
@ peculiar activity; these are the good and the base, in thought, word and deed. 
Choose one of these two Spirits! Be good, not base! 


Spiegel understands these twins to be Ahura Mazda and Anra-Mainyus; 
and says that the Armenian writers, Esnik, for example, consider them as 
‘The Sons of Time.’’ Haug does not so understand it, and of this we shall 
speak hereafter. 

At first, the verse says, these Heavenly Beings, the Twins, were each 
alike, the causes and creators of both good and evil, in thoughts, words 
and works: between which the wise rightly distinguished, knowing one 
from the other; and the unwise did not. This seems to me to be the 
sense of the verse, as it is translated by Bleeck. 


4. (S.) When both these Heavenly Beings came together, in order at first 
to create life and perishability, and as the world should be at last; the evil for the 
bad, the best spirit for the pure. 

(H.) And these two spirits united, created the first (the material things); 
one the reality, the other the non-reality. To the liars (the worshippers of the 
Devas, i. e., Gods), existence will become bad, whilst the believer in the true God 
enjoys prosperity. 


’ 


How “non-reality,” i. e., nothingness, can be ‘‘created,’’ one does not 
readily comprehend. As rendered by Bleeck, I think the meaning of the 
verse is: 


‘When these two Beings came together,’ to create life and mortality, thereafter 
to belong to the world that was to be, the Evil Spirit for the unbelievers and the 
Best Spirit for those that were of the True Faith. 

5. (S.) Of these two Heavenly Beings, the Bad chose the Evil, acting, the 
Holiest Spirit which prepared the very firm Heaven, the Pure, and those who 
make Ahura contented with manifest actions, believing in Mazda. 

(H.) Of these two Spirits you must choose one, either the Evil, originator 
of the worst actions, or the True Holy Spirit. Some may wish to have the hardest 
lot (i. e., those who will not leave the polytheistic deva-religion), others adore 
Ahura Mazda by means of sincere actions. 


I read this verse thus: 


The Unbelievers choose the Evil One of these two Beings, as manifested in 
action; and the Believers, who propitiate Ahura by devotional ceremonies, believ- 
ing in Mazda, choose the Holiest Spirit, which embellished the stable sky. 

6. (S.) Of these two, the Devas chose not the right, nor those deceived by 
them. When he had chosen, the most wicked Spirit came with questions, the men 
who would defile the world joined themselves with Aéshma. 


GATHA I. — AHUNAVAITI 131 


(H.) You cannot belong to both of them (i. e., you cannot be worship- 
pers of the one true God, and of many gods at the same time). One of the 
Devas, against whom we are fighting, might overtake you when in deliberation 
(what faith you are to embrace), whispering you to choose the naught mind 
[Akem-Man6]. Then the Devas flock together to assault the two lives (the life 
of the body, and that of the soul), praised by the Prophets. 


It would be idle to attempt to reconcile these two versions. I read the 
former thus: 


The Devas and those deceived by them chose the wrong (or false) one of these 
two. When one had chosen, Akem-Mané inspired him with his teachings; and 
those people who were to work harm and mischief to the Aryan land, united them- 
selves with (were inspired by) the spirit of violence and rapine. 


For we often read of ‘‘the Ahurian question’’ or “questioning,” 1. e., 
the teachings of Ahura in reply to questions; and we have already seen 
that theland of the Aryans and the cattle were ‘‘defiled’’ by Aéshma (ra- 
pine). 


7. (S.) To the other came Khshathra, with Vohf-Mané and Asha; Strength 
gave Armaiti to the body, continual. May it so fare with thine as when thou 
first camest to creating! 

(H.) And to succour this life (to increase it), Armaiti (she is the genius of 
earth, and the personification of prayers), came with wealth, the good and true 
mind; but the soul, as to time, the First Cause among created beings, was with thee. 

. [I read], To the faithful, who gave fealty to Ahura Mazda, came Khshathra 
(Superiority and Dominion), with Vohfi-Mané and Asha (the Divine Reason and 
Might in War); and Armaiti (the productive energy of God in Nature), gave them 
permanent physical vigour. May it, O Ahura, continue to fare with those who are 
thy creatures and thy people, as it did when thou didst first begin to create. 

8. (S.) Then, when the punishment comes for those evil-doers, then delivers 
himself up to thee, O Mazda, Khshathra together with Vohfi-Mané, when Ahura 
commands, who give the Drujas into the hand of Asha. 

(H.) But when he (the Evil Spirit) comes with one of these evils (to 
sow ill weed among the believers) then thou hast the power, through the good 
mind, of punishing them who break their promises (that is to say, those who give 
today the solemn promise to leave the polytheistic religion, and to follow that 
preached by Zarathustra, will be punished by God, should they break their promise), 
O true Spirit. 


[I read thus]: When the time for the punishment of these miscreants arrives, 
Khshathra and Vohii-Mané, who execute thy behests, do put themselves at thy 
service and disposal, O Mazda, and do give the invading unbelievers into the power 
of Asha. 


Drukh is translated ‘‘demon,’’ and taken to mean a spiritual evil being. 
But I think it came to have that meaning long after the time of Zarathustra. 
Dru, in Sanskrit, means “‘to run, to attack, to hurt,” and Druh, ‘‘to hurt, 
to seek to injure or grieve, an injurer.”” The Zend druj is the same word. 
Haug says it means ‘“‘destruction,’” and gives Drukhs as the nominative, 


132 IRANO-ARYAN FAITH AND DOCTRINE 


and drujem as the accusative; druh, ‘‘to destroy’ and drukhs, ‘‘destruction, 
lie,’ as from the Sanskrit druzh. The double meaning, “to run and to 
harm,’ caused it to be fitly applied to the marauding riders, Tatars, Tirks or 
Scyths, between the Oxus and the Jaxartes; and it was more than probably 
the origin of the name Tirk or Toorkh. There is abundant evidence in 
the Gathas, that it meant the northern invaders of Bactria and oppressors 
of the Aryans. 

And, as Asha was the fire by which weapons are forged, and the strength 
and physical force by which victories are won, ‘‘to give the Drukhs into 
the hands of Asha’’ means to defeat and rout them. 


9. (S.) May we belong to Thee [be under thy ward and protection], we who 
seek to further this world [who are striving to liberate and make prosperous and 
strong this Aryan land.]_ May the strong chiefs bring help through Asha. [May 
the chiefs who are powerful come to our assistance with strong reinforcements of 
troops.] Whoso is obedient here, he will there unite himself with power [whoever is 
a true worshipper here of Ahura, will there join the forces that shall be raised there, 
i. e., insurgent forces in the country held by the infidels]. 

(H.) Thus let us be such as help the life of the future. [Here, Haug says, 
we have the germ of the doctrine of the resurrection of the dead body.] The 
wise living spirits [these are the Archangels (Amshaspands)], are the greatest 
supporters of it. The prudent man wishes only to be there where wisdom is at 
home. 

10. (S.) Then falls on the Drujas the destruction of annihilation; those who 
enlarge the glory of the good, they gather themselves swiftly to the good dwell- 
ing of Vohfi-Mané, of Mazda, of Asha. 


When the Aryan chiefs and people shall thus rally to the standard of 
Zarathustra, the power of the infidel oppressors will be crushed; and those 
who thus cause the Aryan arms to triumph will inhabit the land in which 
Vohfi-Mané, Mazda and Asha dwell. 


(H.) Wisdom is the shelter from lies, the annihilation of the destroyer 
(the evil spirit). All perfect things are garnered up in the splendid residence of 
the good mind (Vohfi-Man6), the wise (Mazda), and the true (Asha), who are known 
as the best beings. 

11. (S.) Teach both the Perfections which Mazda has given to man, of 
themselves as many as there are who long time wound the wicked. They are 
profit to the pure; through them will hereafter come happiness. 

(H.) Therefore, perform ye the commandments which, pronounced by 
the Wise himself, have been given to mankind; for they are a nuisance and 
perdition to liars, but prosperity to the believers in the truth; they are the 
fountain of happiness. 


Spiegel thinks that the two ‘‘Perfections’’ are perhaps the Avesta and 
the Zend, i. e., the Holy Scriptures and the oral tradition. But there 
was no Zend, nor, indeed, were there any Scriptures, in the time of 


GATHA I. — AHUNAVAITI 133 


Zarathustra. They are more probably the two great prayers, Ahuna 
Vairya and Ashem Vohu. 
I read this verse: 


Teach the two perfect prayers which Mazda has given to men; as many as 
there are which by their own efficiency have long smitten and slain the unbelieving 
North-men; for these prayers do make the faithful to prosper, and through them 
peace and prosperity will hereafter come to the land. 


I have substituted “‘strong,” “‘powerful” and ‘‘power,’’ in verse 9, for the 
“wise” and ‘“‘wisdom” of Mr. Bleeck’s translation. Khratu means ‘“‘power,’’ 
not ‘‘wisdom;”’ and this much better agrees with the sense of the texts where 
it occurs. 

The ‘‘good dwelling’ of Ahura is the best and most fertile portion of 
the Aryan land, around Balkh, held by the infidels. 


GATHA I. 
SECTION IV, YACNA XXXI. 


Only part of the verses of this and the following sections of the First 
Gatha are translated by Dr. Haug in his Essays. 


1. Reciting to you these Perfections, that have not yet [before] been heard, 
we teach the words against those who destroy the World of Purity with the 
teachings of the Drujas, thus the best of these who give their hearts to Mazda. 


The ‘‘World of Purity’ is the country of the true faith, the Aryan land, 
Bactria. The word often rendered ‘‘destroy’’ means rather to do harm or 
mischief to, to bring calamity upon; and the teachings of the Drujas are 
the religious doctrines of the idolatrous Tatars or Toorkhs. The ‘‘Per- 
fections’ that had not before been heard, were either these ‘hymns, 
themselves, or certain prayers, then for the first time recited. Whatever 
they were, they were regarded as emanating from Ahura through Vohf- 
Mané, and as having in themselves a divine force and efficacy, able to 
defeat and expel the infidels; and thus to be the most potent auxiliaries 
of those who devoted themselves to the cause of Ahura—1i. e., of the 
Ahurian religion and of Aryan liberation and triumph. 


2. If the Good holds fast without doubt to that which cannot be perceived 
by the eyes, then comes he to you all, since he desires Ahura-Mazda, the Lord of 
these good things, from Purity, through which we live. 


If the good man, with faith undoubting, places his trust in that which 
the eyes cannot perceive (‘‘Faith is the substance of things hoped for, the 
evidence of things not seen’’), he will attain unto intercourse with all you 
Amésha-Cpéntas, because he addresses his desires to Ahura-Mazda, in 
whose disposition are all these blessings, the fruits of faith in the true 
religion, by means of which our life is prolonged. 


3. What then in heavenly way, through the Fire and Asha, givest us might 
for the warriors, as perfection for the intelligent, that announces to us, O Mazda, 
that we may know it, with the tongue of thy mouth, that I may teach it to all 
living. 


This verse beseeches Ahura-Mazda to communicate to Zarathustra, 
that he may teach or make it known to all the Aryans, that instruction, 
as prayers or Manthras, which, acting through or by means of the fire, is 
the skill that forges weapons, and becoming through Asha, that skill in 
the use of them by which the soldiery may win battles, is also the intelligent 
skill of the leaders of these forces. ‘‘The Tongue of Thy Mouth’’ is 


GATHA I. — AHUNAVAITI 135 


Vohfi-Man6; or the phrase may mean ‘reveal or utter it to me in spoken 
words.” It will be seen by many passages, that devotion, prayer and 
praise were regarded as actual forces, which themselves achieved results 
and won victories. To him who used them, they became skill and wisdom 
and strength; and this intense conviction of the potency of prayer and 
faith is a striking feature of the religion of Zarathustra. And from this 
source, the same idea went to the Hebrews, who became familiar with the 
thoughts of Zarathustra at Babylon; and is so strikingly expressed in the 
eleventh chapter of the Epistle to the Hebrews, ascribed to Paul, in which, 
among other things, it is declared that the walls of Jericho fell down by 
faith, that through it the heroes of Israel won victories, and subdued 
kingdoms, ‘‘Waxed valiant in fight, turned to flight thearmies of the aliens.’’ 


4. When they call hither Asha and the Great Lords, then I desire with 
purity, with wisdom and the best mind, after mighty rule for me, through whose 
strength we smite the Drujas. 

When the presence of Asha, Vohi-Mané and Khshathra is invoked [or is vouch- 
safed in response to the invocation of the people; but rather, I think, ‘when the 
people, with renewed faith and piety shall invoke their aid’—which these com- 
positions urged them to do], then I will ask, with sincere faith, with wisdom and 
good intentions, that the powers of government may be vested in me, that by the 
concentration of force and energy, which this will give, we may vanquish the infidel 
oppressors. 


“Purity” is unquestionably religious faith, the Ahurian religion abiding in 
the heart. As to wisdom and the best mind, not knowing what the original 
words are, nor that the latter may be Vohfi-Mané, I am not sure, but the 
petition is clearly for investiture with kingly power. 


5. Say that to me clearly, what good will be apportioned to me through 
purity. Let me know through Vohfi-Mané what is profitable to me; that, O 
Mazda Ahura, what will not be, and what will be. 


The meaning of this is plain, having asked for royal power, in compliance 
with the petition of the cattle to Ahura, Zarathustra now asks that Ahura 
will give him assurance as to what successes he will achieve, and what 
advantages for the country reap, as the fruits of his religious faith; and 
that through Vohfi-Mané, the divine wisdom, partially in-dwelling in him, 
he will enable him to determine upon the measures and movements that 
will secure victory, and to foresee results, and what movements will and 
will not be made. It is a prayer for military sagacity, for the gift of 
divining the enemy’s purposes, and of unerring decision as to the operations 
to be undertaken. 


6. With him may it fare best, who to me, asa sage, openly speaks the Manthra 
for fullness, purity and immortality. To Mazda belongs the kingdom, so far as 
it prospers to him through Vohfi-Mando. 


136 IRANO-ARYAN FAITH AND DOCTRINE 


May that Sage (probably Jamagpa), be most fortunate of all (or receive the 
highest reward), who in aid of my undertaking, recites aloud the Manthra that 
petitions for plenty, for the spread of religious faith, and for safety to life, in the 
land. 


The last line connects with the next verse, the subject suddenly 
changing, and I repeat it. 


To Mazda belongs the kingdom, so far as it prospers to him through Vohf- 
Mano. 

7. He cameas the first fashioner; brightness mingled itself with the lights: He, 
the pure creation, He upholds the best soul with his understanding; Thou causest 
both to increase, in heavenly way, O Mazda Ahura, Thou who art also now the 
Lord. 

(H.) He (Ahuramazda) first created through his inborn lustre (qathra, 

‘by means of his own fire,’ Ahuramazda being called gé@thré, i. e., having his own 
light, not borrowed), the multitude of celestial bodies, and through his intellect 
the good creatures, governed by the inborn good mind. Thou, living spirit, who 
art everlasting, makest them (the good creatures) grow. 


Dominion, Zarathustra declares, belongs to Ahura, so far as it inures 
to him by means of the Divine Wisdom. In other words, and as St. 
Thomas Aquinas said, ‘‘a thing is not right because God wills it; but He 
wills it becauseitisright.’’ ‘‘God is the true King,’”’ Bossuet said, ‘‘under a 
just God, there is no purely arbitrary power.” And Fenelon said, ‘Lhe 
absolute dominion of God is not founded on a blind will. His sovereign 
will is always regulated by the immutable law of His wisdom.” And, 
moreover, according to the doctrine of Zarathustra, dominion also belonged 
to Anra-Mainyus, but only so far as he had it through Ak6-Mané, unreason. 

He (Vohfi-Mané, I think) came, i. e., came forth, out-flowed, emanated, 
as the first fashioner; and splendour, flowing into the celestial luminaries, 
was manifested through them. He sustains in existence the Aryan race 
(for everywhere this is meant by ‘‘the pure creation,”’ Anra-Mainyus being 


deemed the creator of the infidel races) ; he maintains sound reason in them, | 


by his wisdom that is incarnate in them; and Ahura, who is above all the 


emanations, causes both to increase in excellence. The meaning of — 


“Heavenly way,” here and in verse 3 is not clear to me. I do not discover 
how Haug renders the original of it. 


8. (S.) Thee have I thought, O Mazda, as the first to praise with the soul, | 


as the father of Vohfi-Mané, since I saw thee with eyes, the active creator of 
purity, the lord of the world in deeds. 

(H.) When my eyes beheld thee, the essence of truth, the creator of life 
who manifests his life in his works, then I knew thee to be the Primeval Spirit, 
thou wise, so high in mind as to create the world, and the father of the good mind 
(Vohi-Man6). 


GATHA I. — AHUNAVAITI 137 


Dr. Haug gives us (p. 136) the original of this verse with a literal 
translation, telling us that it is ‘‘a more free translation’? which I have 
given above. 


at thwa menhi paourvim Mazda yazim tot mananhd 
So thee I thought first Mazda great in creation in mind 

Vanhéus ptarém mananhé hyat thwa hém chashmaint 
of the good father mind therefore thee together in the eye 


hetigrabem hatthim ashahy4é daimém  anhéus ahurem — skyaothanaésht 
I seized true of purity creator of life living in actions 


By comparing this literal translation with the free one, and with that 
of Spiegel and Bleeck, it will be seen that Dr. Haug takes a large liberty 
with the literal language, and to a great extent conjectures what the real 
meaning is. The translation of Spiegel is nearer to it; and in this, it seems 
that the words of the phrase, ‘“‘Lord of the World,” have no equivalents in 
the original. 


The meaning seems, however, clearly enough to be: 


So I acknowledge thee, O Ahura, to be first in greatness; to be worshipped in 
mind, as father or origin of the intellect; wherefore, I saw thee, revealed to my 
eyes as the truth of religion, and the creator of existence, thyself manifested in 
the material world. 


Ashahya, a relative adjective, meaning ‘‘what refers to or belongs to 
religion,” is from Asha, ashem, ordinarily rendered ‘pure.’ Asha means 
fire, and fire is pure, clear, bright, and purifies everything. ‘‘He will 
baptize you with the Holy Spirit and with fire,’ John the Baptist said. 
‘But, also as the instrument and medium of sacrifice, fire is worship, and 
worship being an act of devotion, a religious act, ashahya means the religion 
of Zarathustra. The Hadma used in the sacrifice was also called A shava, 
because put to a religious use, ‘‘sacred,”’ ‘‘consecrated.” 

As ¢tu means to praise or worship, ¢taomi, I worship, and Ctaota (a 
noun), praise and worship, though ¢tar and ¢tere mean ‘‘to spread, fix, estab- 
lish, etc.’’ I follow Spiegel in regard to ¢toi. 

Vanhéus being the genitive of Vohi, and mananhé of Mané, Spiegel 
properly renders the two words Vohii-Mané. 


9. (S.) To thee belonged Armaiti, with thee was the understanding which 
fashioned the cow, when thou, Mazda Ahura, Heavenly, createdst ways for her, 
from the active proceeds also he who is not active. 

(H.) In thee was Armaiti, in thee the very wise fertilizer of the soil, O 
Thou Wise Living Spirit; when thou hast made her paths that she might go from 
the tiller of the soil to him who does not cultivate it. 


138 IRANO-ARYAN FAITH AND DOCTRINE 


“Fertilizer of the soil,’ literally ‘‘cutter of the cow,’ geus tashd@; and it is | 
Haug’s idea that it is Armaiti who goes about, from tiller to herdsman, to — 
persuade the latter to till the soil. Tash, he says elsewhere, means ‘‘to cut, 
to prepare.”’ It is identical with the Sanskrit taksh, ‘‘to slice, cut in pieces, | 


prepare, form, cover with a hide.’ Takshan, also, in Sanskrit, is ‘“‘a | 
carpenter.’ Tasha is, therefore, properly rendered by ‘‘fashion.’? The 
Hebrew word bara, rendered ‘‘create,’’ also means ‘‘to fashion or form,” out | 
of existing materials. ‘To prepare,’’ ‘‘form,’’ are the Vedic meanings. 


Armaiti belonged to Ahura, as ‘‘The Word was in the beginning with — 
God, and the Word was God.’ She was, as Haug translates it, in Ahura, © 
and emanated (flowed out from, e-manavit) from him. In him, also, was | 
the wisdom that created the cattle. Vohfi-Mané was the first fashioner, | 
the creative reason, the Logos, the first-begotten, the Demiourgos. | 

The cattle were created, when Ahura had prepared ways or paths for | 
them, i. e., pastures, over which they might roam, driven by the Aryan | 
herdsmen. 

The last line is connected with the next verse, and the two read thus: 
‘‘From the active proceeds, also, he who is himself not active.”’ 


10. (S.) Of them thou hast chosen for it the active working, as the pure 
Lord over the good things of Vohfi-Mané. The inactive did not, O Mazda, 
impart the precept to the bad. 

(H.) . . . . that she might go from the tiller of the soil to him who | 
does not cultivate it. Of these two, she chose the pious cultivator, the propagator | 
of life, whom she blessed with the riches produced by the good mind. All that 
do not till her, but (continue to) worship the Devas, have no share in her good 
tidings (the fruits produced by her, and the blessings of civilization). 


Zarathustra’s songs had it for their object to arouse the religious zeal 
and enthusiasm of the chiefs and people, as the only efficient means of 
inducing them to engage with him in the hazardous enterprise of expelling | 
from the country a warlike people from the North who had possessed — 
themselves, probably long before, of much of the country, and ravaged © 
the rest by frequent incursions; while the Turanian tribes of the mountain — 
regions had united with them, repudiating the Ahurian faith, so far as they 
had been converted to it; and many Aryan chiefs found a kind of safety 
and immunity by submission, and perhaps paying tribute to the rapacious 
Tatars, or were deterred by the dangers of the attempt from engaging in 
the war for liberation and independence. Some of them, also, had become | 
renegades, and more were lukewarm and indifferent in the matter of 
religion. | 

He urges upon the chiefs and people, therefore, that all good gifts | 


came from Ahura; that to him and his Amésha-Cpéntas alone men can | 
look for freedom, peace and prosperity; that in prayer and adoration, | 


GATHA I. — AHUNAVAITI 139 


wisdom and strength consist, and that plenty which gladdens a land: and 
that only those of the Ahurian faith and Aryan race are of the creation 
of Mazda, the Drukhs being the offspring of the emanations from the 
evil spirit or mind. 

In this ninth verse, he tells them that the productive power of nature 
was originally in Ahura, and flows forth from him; that the wisdom 
-mmanent in him, created the cattle, when he had prepared the pasture for 
heir support. 

__ These hymns thus come to us from.a time when the chief wealth of the 
rano-Aryans consisted in cattle, their increase and their milk; and when, 
uthough the alluvial country near the Oxus, and along the rivers, which 
could be irrigated, was cultivated by the agriculturist, a large part of the 
eople were herdsmen, who drove their cattle to great distances, even 
over the Steppes of Ranha, or the Jaxartes, to pasture. Little is said 
ibout sheep. They are hardly mentioned as part of the wealth of the 
-deople. : 

The meaning of the tenth verse may be, as Zarathustra presents himself 
ts the champion of the labourers, the toiling masses, against those who 
-xacted their toil and were enriched by it, living in idleness, that the sons 
of the industrious became idlers; and that, among all the people, Ahura 
elects the workers and warriors, to possess, as truly religious, the many 
olessings in the gift of Vohfi-Mané6; and that it is a sufficient reason for 
ejecting the inactive and idle chiefs, that they have not endeavoured to 
convert the native tribes to the true religion; or, to reform the vicious and 
rreligious, by means of the precepts and teachings of Zarathustra, and so » 
lave not given aid to him in his great work of reform as a means of 
iberation, nor taken up arms. 

I cannot believe that by the ‘‘active,’’ the husbandmen are meant, and 
oy the ‘‘inactive,’’ the herdsmen;and I do not find, anywhere in the Zend- 
Avesta, a comparison between these two classes of the people, to the 
usadvantage of the latter; nor anywhere their occupation made little of. 


11. (S.) When thou, Mazda, first createdst the world for us, and the laws, 
and the understanding, through thy Spirit, when thou clothedst the vital powers 
; with bodies, and createdst Deeds [Manthras and prayers], and teaching, to satisfy 
| the wish for the world to come. 

. (H.) When thou madest the world with its bodies, and [gavest them] 
motions and speeches, then thou, Wise, hast created at first through thy mind 
the gaéthas (estates fenced in), and the sacred visions (daénds) and intellects. 


By gaéthas, frequently mentioned in the Zend-Avesta, Haug says, ‘“‘the 
mcient settlements of the Iranian agriculturists are to be understood.” 
piegel renders the word by ‘“‘world,” which I had ascertained, before seeing 
Dr. Haug’ s Essays, or knowing what the original word was, to be erroneous; 
| 


| 


140 IRANO-ARYAN FAITH AND DOCTRINE 


and that the word unquestionably meant the Aryan land, 1. e., Bactria, 
which, in the Second Fargard, Yima is said to have enclosed, or fenced in. 
Ahura Mazda, Dr. Haug adds, is constantly called the creator of the 
gaéthas; which means that these settlements belong to a very remote 
antiquity, and that they form the basis of the Ahura religion, or the 
religion of the agriculturists. The daénds are the revelations communicated 
to the prophets through visions. The root of the word is di, “‘to see” 
(preserved in the modern Persian didan, ‘‘to see,”’ it is related to the Sans-! 
krit root, dhydi, ‘“‘to think,’’ thinking being considered to be a seeing by 
meansof the mental eyes). Afterwards, it passed into the more general mean- 
ing of ‘religion, creed,’”’ and is kept in the form dim, up to this day, in the 
Persian. The word is to be found in the Lithuanian language, also in the 
form dainé, meaning ‘‘a song’’ (the mental fiction of the poet). 
Dhi, in Sanskrit, is ‘knowledge, intellect, mind, devotion; and dhyat, 
“to contemplate, meditate, ate on, to reflect.’ 
In the Sanskrit, also, go is ‘‘a bull’’ or ‘‘cow,”’ “rays of light, the earthy 
water, speech;” and goshtha, ‘‘a pasture-ground, cow-pen, stay or abode.” 
It is very likely that gaéthas is the Zend form of the same. I cannot see 
how it is made to mean ‘‘fenced estates.”’ | 
Taking the two translations together, I think the probable meaning 
to be: 


When thou, Mazda, didst create for us our Aryan land and the true religion, 
and, through Vohii-Mané6 the Aryan intellect, then thou didst invest the living’ 
souls with bodies, and createdst prayers and Manthras, that should give effect 
to the desire for the future acquisition of the land not yet acquired. 


Difficult as this verse is, I can still less satisfy myself of the meaning 
of the three that follow. Having as to them no aid from HERES I give 
them together, according to Bleeck. 


12, 13, 14. Thither turns his voice the liar as the truth-speaker, the wise as 
the unwise, in his heart and his soul; he who holds fast to wisdom asks after the 
heavenly abodes. What questions asks as manifest, O Mazda, what as furtive, 
who commits great sins to cover little ones, all that seest thou, O Lord, pure, with 
thine eyes. Both these I ask thee, O Lord, what there is, and what will yet come; 
what debt do they pay for judgment to the pure, what to the godless, when these 
shall be concluded? | 

It is much to be regretted that Mr. Bleeck should not have given his : 
readers the means of judging in some measure of the soundness of his 
translation, by more than occasionally and very rarely giving us the original 
of doubtful words. I should be glad, for example, to know the original 
words that are presented to us masked, as ‘“‘Lord,” ‘‘world,” ‘‘heavenly,”’ ‘‘the 


active,” ‘“‘torment,” ‘“‘shining,”’ ‘“‘brightness,’”’ ‘“‘the world to come,” and the 


GATHA I. — AHUNAVAITI 141 


like. I do not in the least believe that the wordsso rendered in the translation, 
really mean ‘‘heavenly abodes.’”’ In fact, as that phrase conveys no definite 
jidea to owr minds, not in the least informing uswhat and where the ‘‘abodes”’ 
are, they cannot correctly represent the original, whatever it is, if i# meant 
anything at all. 

, Most of the translation of these verses is mere nonsense. What does 
“thither turns his voice’? mean, especially when it is ‘‘turned’”’ in his heart 
and his soul?’ What is ‘‘asking questions as manifest and furtive’? 

_ Spiegel says that ‘his’ before ‘‘heart’”’ and “‘soul,’’ is made by the tradi- 
tion to refer to Zarathustra. And that “perhaps by ‘debt’ is implied that 
Paradise is due to pure men who have earned a right to it by their good 
deeds.’’ That is much such a light in the darkness,-as one flash from a 
fire-fly would make in the Mammoth Cave. 

We can never be sure that an obscure text of these old hymns has not 
deen corrupted; or that particular words have not, before or after they 
were written down, lost their original meanings, and received derivative 
ones; or that their real meaning is not unknown, or supposed to be what 
-tnever was; or that there is not error in identifying a particular Zend word 
with a particular Vedic word, especially as the true meaning of so many 
of the latter is unknown. 

Much of the translation of the Veda, by Wilson, Miiller and Muir is 
tonjectural. How much more this is the case with the Zend-Avesta, the 
veader has already seen in part, and will yet have ampler evidence. 

_ The key to at least an approximation to the meaning of these verses is 
hat they and those that follow speak of, variously contrasting one with 
he other, either two kinds of persons, or two classes or races of men, as in 
fhe Aryan country. The wise and the unwise; the liar and truth-speaker; 
he pure and the godless; those who prepare the kingdom for the wicked, 
nd the wise who strive to increase dominion with purity. Also, in verse 
8, the Manthras of the evil and their teaching are denounced. | 
_ lapply this key, and though I do not doubt that the meaning of some 
vords and phrases is hidden from me, I think the general sense of the 
“erses under consideration, to be this: | 


Into this Aryan country so created by Ahura Mazda, comes teaching the false 
teacher, as well as the true one; he who is inspired by the Divine Wisdom, as well 
as he who utters the words of Ak6é-Man6, Unreason. Those who, hearing, are 
convinced by and obey the Divine Wisdom so speaking, will unite in the endeavour 
to regain possession of the land of Ahura. Thou, O Ruler, the True, seest and 
knowest what questions asked are sincere, and what are insincere. [Ahura 
uttered his revelations in reply to questions. Of course, he answered only those 
put by the devout, with sincere desire to know the truth; and not those put by 
the heretical, that they might pervert the replies, or to scoff at them, or through 
other evil motive.| And Thou seest also and knowest who they are who commit 


142 


has 


IRANO-ARYAN FAITH AND DOCTRINE 


great sins, in order to cover little ones. [Perhaps, who apostatize in order to 
justify their lukewarmness in the Aryan cause, or their cowardly consideration 
for their own safety and immunity]. Reveal to me, Ahura, the present condition 
of the cause and what will be the result [or, more, probably, the present disposition 
of men, and what will in the end be their course, i. e., who are disaffected or 
wavering now, and upon which side will they be found; or, perhaps, what their 
present action and determination are, and what the consequences of them will be]. 
What will be the justly owed reward, paid by thy award to the loyal believers; 
what to the unbelievers in thee, when the struggle shall be ended? | 


15. Concerning this, I ask thee what may be the punishment (for him) who 
prepares the Kingdom for the wicked, who through evil deeds does not increase 
life even a little; for the tormenters of the active, and [of] those who do not 
torment men and cattle? | 

[Which I read]: As to this, reveal to me what will be the punishment of those 
who abet and countenance the establishment of the rule of the infidels, who 
governed by false teachings, do nothing, even the least thing, to save people’s 
lives for, do not by labour produce, at least in small amount, the means of sustaining 
life]; for the marauders who harass and impoverish the industrious, and those 
who, remaining quiet and neutral, do not vex and slaughter the Aryans and their. 
cattle? . | 

16. I ask thee of this: the Wise, who the dominion of the dwelling, or of the 
confederacy, or of the region, strove to increase with purity, is he like thee, 0) 
Mazda Ahura, if he in deeds? | 

[Which I read]: Reveal this to me, O Mazda Ahura, is the wise man, who, 
zealous in the faith, has striven to free from subjection and oppression, the home, 
the confederacies and the regions of country of the Aryans, if he has proven his 
zeal by actual deeds, is he like unto Thee? 

17. Which is greater, what the pure or impure believes, may the wise say it 
to the wise, may there be no more hereafter one who knows it not. Teach us 
Mazda Ahura, the tokens of good-mindedness. | 

[That is]: Which is the more potent, the faith of the Aryans or that of the 
idolatrous invaders? Let one priest declare it to another, and let there be 
hereafter no one ignorant of it among the people. Enable us to know, Mazda 
Ahura, the evidences of loyalty. | 

18. May no one of you hear the Manthras of the evil and their teaching; 
for to the dwelling, to the clan, to the confederacy, or to the region brings he 
down wickedness which (is) to death. Drive them away, then, with strokes. | 


| 
‘The tradition,’’ Spiegel says, understands by ‘‘them’’ the ‘‘Ashemadg- 


(H.) Do not listen to the sayings and precepts of the wicked (the Evil Spirit), 
because he has given to destruction, house, village, district and province. There: 
fore, kill them (the wicked) with the sword. : 

[I read]: Let none of the people listen to the hymns and teachings of the 
impious; for into the home, clan, confederacy and region, they bring the idolatrous 
religion, which causes death. Expel them from the land by force of arms. 

19. He will be heard, who has ascribed purity to both worlds, the wise Ahura, 
who rules with true-spoken words, who has power in his tongue. Through thee, 
the Red Fire, Mazda gives the decision of the battle. 


GATHA I. — AHUNAVAITI 143 


[That is]: Let the wise Ahura be listened unto, who has assigned the faithful 
to both the mother-country and the province, to inhabit and possess them: 
Who, by the words of truth that he has spoken to men, is dominion; and in 
whose words is power. Through thee, the Red Fire (by which weapons are 
forged), Mazda decides the fate of battles. 

20. Whoso then brings about that the pure is defrauded, he has afterward 
the dwelling of darkness a long time, bad food, unbecoming speech. To this 
place, ye wicked, the law conducts you, by reason of your own deeds. 

[That is]: Those by whose abetting the devout Aryans are despoiled (or 
wronged), will, when the invaders are expelled, have for their home, for a long 
time, the northern land of darkness, bad food and insulting speech. To that 
region, ye unbelievers, the law of Ahura exiles you, on account of your own acts. 

21. Mazda-Ahura created fullness and immortality, unto the perfection of 
the pure, he, the head of his kingdom; the fullness of VohG-Mané, for him, who 
through heavenly deeds, is his friend. 

[That is]: Ahura Mazda created abundant production and long life, that the 
devout Aryans might be prosperous and happy; he, from whom as a source, his 
dominion emanates; and wealth of wisdom for him, who by acts of worship, 
conciliates his favour. 

22. Manifestly are both of these to the wise, namely, to him who knows 
through his soul. He is the good king, promotes purity with word and deed; such 
a one is to thee, Mazda Ahura, the most helpful assistant. 

[That is]: Both of these are actually possessed by the wise, that is, by those 
who have spiritual knowledge [intellectual cognition of Ahura Mazda and the 
Amésha-Cpéntas]. He is the good ruler, who by his edicts and acts, advances 
and extends the true faith; and such a ruler, O Ahura avlesacls) renders to thee, 
most efficient service. 


GATHA I. 
SECTION .V,; YACNA XCOXEXTT: 


[Spiegel says]: Of all the difficult chapters in the second part of the Yacna, | 
this is the most difficult; and much of it can only be translated at all, by the kom 
of tradition. 

[Haug says]: The fifth section (Ha) of this Gatha (Yac. 32), is one of the 
most difficult pieces of the whole Yagna. It depicts in glowing colors, idolatry 
and its evil consequences. | 


The theory of Haug is, that these hymns are denunciations of the old 
Vedic worship of the Devas. Of course, his translations suit and sustain. 
his theory. In the Essays, he translates but three verses of this Ha. I 
do not see that it is any more difficult than the other hymns; and unless 
my reading is entirely wrong, it is even less difficult than many. 


1. May the allied desire him, his deeds, with obedience. [I suppose the’ 
word rendered “obedience’ to be (radsha, which Spiegel elsewhere so renders. 
It means ‘worship, devotion’]. According to his mind, are we, ye Devas, the 
rejoicers of Ahura, may we be thy messengers, the restraining, who torment you. | 


There is a wonderful confusion here among the pronouns. Connecting 
with the last verse of the former Ha, in which Ahura was addressed, this 
verse says: | 


Let the allies of Zarathustra, with devout worship, invoke the aid of Ahura 
and his emanations. We, ye Devas, are obedient to his will, and he is satisfied | 
with us. May we be thy instruments, Ahura, to execute thy will, the subduers, | 
who inflict punishment on you, Devas. | 

2. To them answered Mazda Ahura, ruling through Vohfi-Mané, from his 
Kingdom, the very friendly with the shining Asha. The perfect Armaiti, teach | 
we to you to know. May she be ours. | 


I think the first verse corrupted, and that it should read, ‘‘The allied 
invoked him,” etc. The last two lines would then be their words, invoking: 
him. | 

For it is they, I think, to whom Ahura replies in the second verse, 
which I read thus: 


To them replied Ahura-Mazda, directing affairs through the Divine Wisdom, 
Voha-Mané, and by his dominion (or royalty). Khshathra-Vairya, who is 
intimately connected with the Divine Power and Force, the glorious Asha, ‘We 
will make you amply conversant with the admirable productive power of Ahura | 
in nature, Armaiti.’ (And they reply): ‘Permit her to be ours and abide with | 
us!’ | 

3. Ye Devas are all the descendants of Ak6-Manéd. Whoso brings to you | 
many offerings, belongs to the Drujas and to evil-mindedness. Ye come to me | 


$$ $$ 


GATHA I. — AHUNAVAITI 145 


according to your deceit, ye who spread abroad unbelief on the seven-fold earth 
lthe land of the seven Kareshvares, Bactria]. 

(H.) Ye Devas have sprung out of the Evil Spirit, who takes possession of 
you by intoxication (soma), teaching you manifold arts to deceive and destroy 
mankind, for which arts, you are notorious everywhere. 

[I read this]: Ye Devas are all the issue of the unreason of Anra-Mainyus, 
Ak6é6-Man6é. Whosoever sacrifices to you (or, perhaps, is your tributary, chief 
paying tribute and so purchasing peace), he is an ally of the Tatar (or of the 
Toorkhs) and an apostate. You, who propagate a false faith, unbelief in Ahura, 
throughout all Bactria, do even come to me as spies (or teach even secretly among 
my people). 

4. Whatever is good, that evil men pervert. They are called friends of the 
Devas, revolted from Vohfi-Man6, removing themselves from the understanding 
of Ahura Mazda and of purity. 

(H.) Inspired by this evil spirit, you have invented spells, which are applied 
by the most wicked, pleasing the Devas only, but rejected by the good spirit; but 
the wicked perish through the wisdom and holiness of the living Wise Spirit. 


It seems almost incredible that the same line can be understood in two 
senses so utterly different, as the first line of this verse is, by two distin- 
zuished scholars, and nothing could more strikingly show the immense 
ifficulties with which each had to contend. 


Following Spiegel, I read this verse: 


The false teachers pervert everything that is good. Their true designation is, 
devotees of the Devas, in revolt against the Divine Wisdom; who have cast away 
all knowledge of Ahura Mazda and of the true religion. 

5. Of both does defraud men; of fullness and immortality, when to you, 
Devas, Ak6-Mainyu, through evil mind, teaches evil deeds and words—dominion 
for the wicked. 

(H.) Ye Gods, and thou Evil Spirit! Ye, by means of your base mind, your 
base words, your base actions, rob mankind of its earthly and immortal welfare, 
by raising the wicked to power. | 

{I read this]: The Evil Spirit, Ak6-Mainyu, despoils the people of both 
plenty and length of days [taking away the means of sustaining life, and thereby 
and by the ravages of war, making life short and precarious], when by Ak6-Mané 
[the spirit of unreason, illusion and falsehood], he teaches you, Devas, to work 
and to teach evil and error, by which the infidels bear rule in the land [literally, 
which are the supremacy of the heathen (not merely causing or producing it, but 
being it)]. 

6. Much punishment does man obtain, if thus as he has announced, Ahura 
should reckon openly, he who is aware through the best spirit. In Thy Kingdom, 
O Mazda, is the precept of Asha known. 


I am inclined to think that ‘‘man,” in the first line, means the Aryan 
people; and that the sense of the verse is, perhaps; that: 


People will obtain full satisfaction for their wrongs, if Ahura, who knows the 
hearts and motives of all, through the divine wisdom, shall, as he has declared 


146 IRANO-ARYAN FAITH AND DOCTRINE 
' 
he will do, hold his enemies to account by open execution of judgment. Of thy 
sovereignty, O Mazda, the determinations of the divine power area part (i. e., the’ 
sovereignty of Ahura is exercised, in part, by the defeat and destruction in battle 
of his enemies). 
7. Among these wretches, no one knows anything, namely, that which js 
manifest at the stroke, what deadly he teaches, what is known as the best steel, 
their going astray knowest thou, Ahura, best. | 


Spiegel, or Bleeck, says, “This stanza is utterly unintelligible.’ I do 
not think it is more so than half the others are, as they are translated. I 
take its meaning to be: 


No one of these wretches knows the use of the arms with which we shall smite. 
them, of the death-dealing weapons which Ahura has taught us to forge: of those 
made of the best metal, which we are familiar with. Thou Ahura, best knowest | 
the failure of their attemps to make them. | 


I offer this as the best explanation I can give, and, of course, only as 
a conjecture. It would be idle to speak confidently of such a passage. 
| 


To these bad spake Yima, the son of Vivanhad, who has taught us men to 
eat flesh in morsels. From these will I be distinguished by thee, O Mazda. “a 


It was Yima who, according to Fargard 1. of the Vendidad, led the 
first Aryan emigrants across the Oxus, into Bactria, and settled in the 
broad alluvial plain, on which the city of Balkh was afterwards built. 
What is meant by his teaching the Aryans to eat flesh in morsels, it is 
difficult to say. But that he spoke to these bad,’ plainly enough means 
that he taught them the true faith, or enacted laws to govern them; and | 
it may be that with this line the last in the former verse should be connected; | 
and that it means that they had apostatized, although they had been 
converted by Yima. And the expression in regard to eating flesh may 
mean that he taught the Aryans to sacrifice meat cut up into small portions | 
(which were afterwards eaten), instead of sacrificing cattle and horses 
whole, as had been the custom on the Steppes. | 

If this interpretation is correct, ‘‘the bad,’’ here, are the Turanian 
indigenes of the country. From these, says the author of the hymn, I | 
will be distinguished by thee, Ahura; and continuing says, in the next 
verse: 

9. The false prayers, they slay through their teaching the soul of life. They | 
take away my good that is hotly desired by Vohi-Mané. With these prayers of — 
my soul I entreat you, Mazda and Asha. | 

These prayers of the priests of the false religion, he says, cause by their teach- 
ings the destruction of life among the people [for the ‘Soul of life’ is that universal 
life which flows from Ahura, and enters into and is clothed with bodies.] They 


prevent my success, which the Divine Wisdom ardently desires. Wherefore with 
these prayers, the sincere expression of my feelings (or, perhaps, these prayers, 


GATHA I. — AHUNAVAITI 147 


children of my intellect, i. e., composed by me); I invoke your assistance and favour, 
Mazda and Asha [invoking Asha for success in his military operations]. 

10. He slays my words, who there utters what is evil to see, for the cow, with 
the eyes, and for the sun, whoso gives gifts to the wicked, who changes the pastures 
into deserts, and who openly iniures the pure. 

(To be read, I think]: He makes my words to be of no effect, who there utters 
that which the cattle and the sun may plainly see to bear evil fruit; who pays 
tribute to the oppressors, who devastate the fields and make them deserts, and 
who by acts of violence do mischief to the true believers. 

11. He slays me, who thinks the life of the bad as the greatest; cheerful 
possession is taken away from the masters of houses and the mistresses of houses, 
he, O Mazda, who wishes to wound the pure soul. 

[Which I read]: The deaths of those of us who are slain lie at his door, who 
thinks the life of the heathen to be the best to lead, the depriving men and their 
wives of the cheerful comforts of home; he, O Ahura, who endeavoured to do injury 
to the best of all religions. 


I think that the original of “‘the best pure soul” the true religion con- 
sidered as the Divine Wisdom is, as an entity, flowing from Ahura—the 
religious spirit, as a unit or universal. 


12. The men who by their teaching hinder from good deeds [acts of patriotism, 
services to the country, by arms, in its struggle], to these has Mazda announced 
evil [threatened punishment or calamity], to them who slay the soul of the cow 
[the cattle of the Aryans], with friendly speech [while professing to be our allies]; 
to whom morsels are dearer than purity [who to have meat, become enemies of the 
true religion]; the Karapas among those who wish dominion in evil way. 


Spiegel says, ‘‘the Karapas seem to be deaf who cannot hear the words 
of Ahura Mazda.” I think, we shall find evidence elsewhere that the 
Karapas were a Turanian tribe, that had been converted, but had now 
ceased to practise the true religion, and become allies or auxiliaries of the 
Tatar bands who held much of the country and marauded in that which 
they had not conquered. And I read the last line: ‘“‘The Karapas, who 
are become part of those who seek by violence to become masters of the 
country.”’ 


13. Whoso wishes the rending of the kingdom, he belongs to the abode of 
the most wicked spirit, as the destroyer of this world, and he who wishes, O Mazda, 
weeping; he who wishes to keep the messengers of Thy Manthras far from behold- 
ing purity. 

[Which I read]: Whoever wishes to bring about a divided rule in the country 
li. e., to assist in establishing the Tatar or Toorkish government over part of the 
Aryan country; or, perhaps, whoever is willing to consent by way of compromise 
to a division of the country with them], he is of the household of Anra Mainyus, 
as aiding to ruin the Aryan realm; and whoever proposes to rely on tears and suppli- 
cations, instead of resorting to arms, and wishes to prevent the missionaries 
charged to teach the Manthras of Ahura, from seeing the extension of the true 
faith, he is guilty, as an accomplice, of the utter dismemberment of the realm, 
and co-operates with the Kavayas. 


148 IRANO-ARYAN FAITH AND DOCTRINE 


I have included the first line of the 14th verse. The whole verse is as 
follows: 


14. He makes himself guilty of great dismemberment; he gives his under- 
standing to the Kavayas [who were, I think, another native Turanian tribe]. He, 
who deceives the active, if they accept the wicked for protection, if he brings that 
which was spoken for slaying the cow, as protection to him who is far from death. 


The residue of this verse I read: 


He who misleads the labouring men [or the herdsmen, perhaps], if he induces 
them to submit to the infidels and accept them as protectors; if he promulgates 
the doctrines that were uttered to induce the native tribes to become pillagers 
and slayers of the Aryan cattle, to be a protection for those who (as children of 
Ahura), are far from death (which comes to them from Anra Mainyus). 

15. Away also I will drive you from us, ye Karapas and Kevitayas, away 
to those whom one does not make as rulers over life, they who bring away both 
in the dwelling of Vohai-Mané. 

[That is]: I will drive you also, Karapas and Kevitayas, as well as the Toor- 
kish invaders, out of the Aryan land, to the country of those who are not invested. 
with power to preserve life [but only to slay; because they are creatures of Anra 
Mainyus, who created not life, but perishability or mortality]; they who lead 
astray both these tribes in the land in which the Divine Wisdom abides [the Aryan 
land}. 

16. All that comes from the best, which teaches good to the soul [whatsoever 
by its teachings is of benefit to the soul, comes from. Ahura Mazda]. Ahura 
Mazda rules over that which is manifest to the eye; and what is hidden; what is 
presented as punishment for the wicked . 

That is, all that is now seen to occur, and all that is to take place hereafter, 
is controlled and directed by Ahura Mazda; and the punishment which is decreed 
shall overtake the oppressors . . . . [The rest, Spiegel says, is quite unintelligible.] 


GATHA I. 
SECTION VI, YAGNA XXXIII. 


1. As is right, so does he who created the first place, the Master, the most 
righteous deeds for the evil as for the good, what is false, that mixes itself with 
that which he possesses of good. 

He, the Master, who created the original Aryan Jand, administers perfect 
justice to the infidel and to the faithful alike; on the faithless [perhaps the 
renegades or apostates], that are to be found intermingled with the good and true 
who are his own. 

2. Whoso harm on the wicked, be it with words, be it with the understanding, 
be it with the hands inflicts, or gives good to the body, he gives according to the 
wish and will of Ahura Mazda. 

(H.) .. Who are opposed in their thoughts, words and actions to the wicked, 
and think of the welfare of creation, their efforts will be crowned by success through 
the mercy of Ahura Mazda. 


The word rendered ‘‘creation”’ is in Zend Acti. It is the consequence of 
the adherence to the good principle (Haug). Spiegel and Bleeck render it 
by ‘‘body.” 

Acti (est) is the third person singular of the present tense of the Zend 
verb identical with the Sanskrit infinitive as, ‘‘to be, to exist,’? which is 
found, essentially the same, in all the Aryan languages, however remote 
from the parent source. The present tense of the indicative mode is thus 
conjugated, in Sanskrit, Zend and Latin: 


Sanskrit Zend Latin 
Asm1 Ahm Sum 
Ast Ahi Es 
Asti Agti Est 
Smas Mah Sumus 
Stha Cta Estis 
Santi Henta Sunt 

The dual is: 
Sanskrit Zend 
Swas (unknown) 
Sthas (unknown) 
Stas Cto | 


’ ’ 


Thus ag¢tt means, in Zend, he, she or it “‘is’’, ‘‘exists;’’ and, as a noun, 
“being, existence’, and thence body. A¢tvant means, “having bodies;’’ and 
Agtvat, ‘‘endowed with bodies,” it is said by Haug: but these are simply 
different forms of the present participle, and mean “‘being, existing.’”’ The 


150 IRANO-ARYAN FAITH AND DOCTRINE 


former is the original and strong form; the latter a weakened one. (Bopp 
1.481205) 


So that I do not see why Agti should be rendered here by either “‘crea- _ 


tion” or “‘body.’”’ The verse declares that every one acts in obedience to the 
desire and will of Ahura, who inflicts injury on the infidels, whether by the 


recitation of prayers and Manthras, or by skilful leadership, or by blows 


struck in the ranks of the soldiery; and also every one who “‘gives good to 
the body;” by which I understand, who supplies the means of supporting 
life, by the production of food, without which the war could not be carried 
on. His service was as efficient, and as much the cause of victory, as that 
of the captain or the man-at-arms. 


3. Whoso is the best for the pure, be it through relationship or deeds, or 
through obedience, O Ahura, caring for the cattle with activity, he finds himself 
in the service of Asha and of Vohfi-Mand. 

(H.) Whether of two lords, of two yeomen, of two bondsmen, behaves him- 
self well toward a religious man [an adherent to the Zoroastrian religion], and 
furthers the works of life by tilling the soil; that one will be in fields of the true 
and good [i. e., in Paradise]. 


= 


the words rendered “‘lords,”’ ‘‘yeomen,” and ‘‘bondmen,” Haug says: 


O 


These three names of the members of the ancient Iranian community are very 
frequently used in the Gathas, but not in the other books of the Zend-Avesta. 
The word for ‘lord’ is gaétus, i. e., ‘owner;’ that for ‘yeomen,’ airyama, i. e., 
‘associate, friend;’ and that for bondman, verezena, i. e., ‘workman, labourer.’ 


Bleeck says that the expression, ‘‘through relationship or deeds or 
through obedience”’ here, is identical with that in Yacna xxxii. 1, which 
he translates, “‘May the allied desire him, his deeds, with obedience.” 
If so, it would have been better to preserve the “identity” in the transla- 
tion. ‘‘Allied” and “‘relationship” are of widely different meanings. 

Dr. Haug gives here the express sanction of his authority to my con- 
clusion that ‘‘the pure’’ are the adherents of Zarathustra. And I take the 
meaning of the verse to be: ‘“‘or whosoever renders good service to the 
Aryan patriots, whether by maintaining friendly relations (which perhaps 


refers to the Turanian tribes that remained loyal, as we shall find at least 


many individuals did), or by military service, or as a hired man, pasturing 
the cattle, he is the servant of Asha and of Voht-Mand.”’ 


4. I curse, O Mazda, disobedience against thee, and the evil-mindedness 
[disloyalty to the true faith, disaffection], the despising of relationship [disregard 
of the obligations of alliance, or, perhaps, of Aryan blood], the Drukhs nearest to 
the work, the disdainer of obedience, the bad measure of the fodder of the cattle. 

(H.) But by means of prayer, I will remove from thee (thy community), 
Mazda! the irreligiosity and wickedness, the disobedience of the lord and the 
falsehood of the servant belonging to him and his yeoman, and frustrate the most 
wicked designs plotted for destroying the fields. 


GATHA I. — AHUNAVAITI 151 


Following Spiegel, I read the latter portion of this verse, ‘The 
Drukhs,” etc.: 


The marauding Tatars near to cultivation [to the cultivated country; or, whose 
inroads harass the husbandmen], those who are faithless as hired men, and stint 
the cattle of their food. : 


5. I to thy Gradsha [to worship, or the spirit of worship, and devotion], as 
the greatest of all [the most efficient of all helpers], call for help. Give us long 
life in the kingdom of Vohfi-Mané [in the Aryan land, where the divine wisdom 
reigns]; unto the pure paths of purity, in which Ahura Mazda dwells. 


‘The pure paths, or ways, of purity,” are, I think, the due observances 
and ceremonial of religious worship; and Ahura Mazda ‘‘dwells” in them, 
because the prayers and Manthras are his utterances. It is equivalent to 
our expression, ‘‘divine worship.”’ 


6. What Zadta (walks) in the pure (paths) of purity, he desires after the 
heavenly paradise, from him has he help through the spirit, who thinks the works 
which are to be done. These are desired by thee, Ahura Mazda, for seeing and 
conversation. 


Which means, I think: 


What the Za6dta (priest), in the observance of the true religion, desires to have 
revealed to him from the paradise of the sky, that Ahura bestows upon him through 
Vohti-Mané, who forms in thought the hymns that are to be uttered; the ceremonies 
that are seen and the adorations uttered, which thou desirest, Ahura Mazda. 


The devotional exercises are meant, which, whether of ceremonial acts, 
or of adoration sung or spoken, were deemed to proceed from Ahura, 
through the Divine Wisdom, and not in any sense to be the productions 
of the mere human intellect, which indeed, was itself deemed to be divine 
intellect itself, abiding and manifested in the soul, as the light is in the 
stars. 


The prayers and Manthras were the thoughts of Ahura Mazda him- 
self, uttered by Vohii-Mané, his intellect or wisdom, through the mouth of 
the priest, who was but the organ of the divine author. Compare with 
this the opening verses of the Epistle to the Hebrews: 


‘God, who at sundry times, and in divers manners, spake in time past unto 
the fathers of the prophets, hath in these days spoken unto us by the Son, whom 
He hath appointed heir of all things, by whom also He made the worlds’. [And 
also these sentences from Paul’s first letter to the Christians at Corinth]: ‘There 
are diversities of gifts, but the same spirit . . . . and there are diversities of 
operations [the ‘deeds’ or ‘works’ of the Gathas], but it is the same God which 
worketh all things in all: But the manifestation of the Spirit is given to every 
man to profit withal: For to one is given through the Spirit the Word of Wisdom; 
and to another the Word of Knowledge, according to the same Spirit . 
but all these worketh the one and the same Spirit, dividing to each one severally 


152 IRANO ARYAN FAITH AND DOCTRINE 


even as he will.’ And again: ‘Know ye not that ye are a Temple of God, and that 
the Spirit of God dwelleth in you’. . . . and ‘We speak God’s wisdom in a 
mystery, even the wisdom that hath been hidden, which God foreordained before 
the world unto our glory . .. . but unto us God revealed it through the 
Spirit . . . . but we received not the spirit of the world, but the Spirit 
which is from God; that we might know the things that were freely given to us of 
God; which things also we speak, not in words which man’s wisdom teacheth, but 
which the Holy Spirit teacheth.’ 

7. Come to me, ye best, of himself may Mazda show to us, together with 
Asha and Vohti-Mané, who are to be praised before the greatest; may the manifest 
offerings be manifest to us the worshippers. 

[That is]: Come to me, ye who are supreme. May Mazda, self-limited, 
manifest himself to us, with and through Asha and Vohfi-Mané, who are to be 
adored as above Khshathra, the Divine Sovereignty. May the manifest out- 
flowings [self-exhibitions?] of the deity be manifested to us who adore him with 
sacrifices. 


For I am clear that the word here rendered by “‘offerings’’ means here 
what the Latin original ‘‘offering’’ meant. Offerre, for obferre, meant to 
“exhibit, display, or show one’s self, appear.’ 


8. Teach me to know both laws, that I may walk with Vohi-Mané6; the 
offering of thy equal, Mazda, then your laudable sayings, O Asha, which were 
made by you as help for Ameretat, as rewards for Haurvat. 


‘“TLaws,’’ as I have said before, means, in the GathAs, religious doctrine 
and teachings. Zarathustra beseeches Ahura to teach him to know, first 
the out-flowings or utterances of Vohfi Mand, the divine wisdom, whom he 
terms the equal of Ahura, as it was long after said that the Word was not 
only with God, in the beginning, but was God; and as Paul said of Christ, 
to the Christians at Philippi: ‘‘Who, being in the form of God, thought it 
not robbery to be equal with God;” and secondly the efficient and profitable 
odes, or patriotic exhortations of Asha Vahista (intended to rouse the 
people and incite them to take up arms against their oppressors). These, 
composed by Zarathustra, are by him attributed to Asha, the Divine Power | 
and God of battles, who inspired them. 

He made them to assist Amérétat, the Divine Spirit of Life, in making 
the life of the Aryans safe, that they might live long; by restoring order, 
quiet and immunity by means of victory; and to be the efficient causes of 
the benefits conferred by, or flowing from Haurvat, the Divine Spirit of| 
Health; to which the plenty which is the fruit of peace, and comfortable 
homes, are as essential as they are to length of days. | 

The words “laudable’’ and ‘‘praiseworthy,’”’ the latter of which often. 
occurs, are sometimes ludicrously inappropriate, where the meaning really 
and evidently is, beneficial, profitable, valuable, entitling the thing spoken 
of to be eulogized. | 


GATHA I. — AHUNAVAITI 153 


9. May the dominion greatly increase to thee, Mazda; to this Heavenly 
may there come brightness, enduring power through the best spirit, accomplish- 
ment of that whereby the souls cohere. 


This verse, Spiegel says, is full of difficulties. He creates one, by so 
punctuating as to ask increase of dominion to ‘this Heavenly,’”’ supposing 
that to mean Vohfi-Man6; and asking for it to come to Vohfi-Mané6 through 
himself, the “best spirit.’ I take its meaning to be: 


May dominion over the Aryan land increase and extend, to thee, Mazda 
[i. e., let the power of the Aryan race, and of the Ahurian religion, extend more 
and more over the Aryan land]. And to this land, created by thee, let enduring 
prosperity come, and power through Vohfi-Man6; the accomplishment of that 
whereby the lives of the people will be secure and prolonged. 


The vital powers, it had been before said, are clothed with bodies. 
By the restoration of peace, security and plenty, the danger of the severance 
of the two by violence would be greatly diminished. 


10. All the enjoyments of life, which were and stil! are, and which will be, 
these distribute, according to thy good pleasure. May I increase through Voht- 
Mano, Khshathra and Asha, in happiness.for the body. 


I suppose the word rendered ‘‘body”’ here, to be agti, as it has been 
so before. It means “‘life, existence, being;’’ and the prayer is by the Aryan 
people, as I think is the case with some other passages, a license not uncom- : 
mon in such compositions, and is for abundance of the comforts of life. 


11. Ahura Mazda, thou who art the most profitable [most beneficent], and 
Asha who furthers the world [who makes the land greater and more prosperous, 
gives it progress and improvement], and Khshathra and Vohfi-Mané, hear us and 
pardon us all, whatever it may be. 


I think that here also it is the land or people that speaks, and that asks 
that its errors and-short-comings of all kinds may be forgiven. 


12. Purify me, O Lord; through Armaiti give me strength; holiest, heavenly 
Mazda, give me at my supplication, in goodness, through Asha strong power, 
through Vohi-Mané fullness of good. 


Here it is Zarathustra who speaks; but his prayer is for his cause, 
people and country, as all are represented by him. 


Give me the true faith, O Ruler (he cries); or rather, increase my faith. Through 
the productive power of God in Nature, Armaiti, give the people and the cause 
strength; Holiest, Heavenly Mazda [I confess that I attach no precise meaning to 
the word ‘Heavenly;’ but neither do I nor can I, to the phrase, ‘Our Father who 
art in Heaven’, give me, in response to my supplication, strong military power 
through Asha, and through Vohfi-Mand6 abundant prosperity for, perhaps, complete 
victory]. 


IRANO-ARYAN FAITH AND DOCTRINE 


13. To teach afar for rejoicing, give me certainty, that from the kingdom, © 


O Ahura, which belongs to the blessings of Vohfi-Manéd. Teach us, O Cpénta 
Armaiti, the law with purity. 


That is, I think: 


To the end that I may carry to distant places the divine teachings that create 
good fortune, give to our land peaceful settledness, which is the fruit of the Divine 
Sovereignty, O Ahura, and the issue of the sacred utterances that bless us, of 
Vohti-Manéd. Teach the people, O Cpénta Armaiti, with piety to obey the 
Divine Law. 

‘To teach afar for rejoicing’ [reminds us of] ‘the good tidings of the Gospel.’ 
‘Reioicing’ [according to a common mode of expression in these writings], ‘is used to 
signify that which causes rejoicing, 1. e., good fortune or prosperity.’ ; 

14. Zarathustra gives us as a gift the soul !Life} from his body; the precedence 
of good mind; O Mazda, purity in deed and word, obedience and dominion. 
[Spiegel inserts in parenthesis, ‘Give to him,’ ‘the precedence.’] 


(H.) Among the priests, Zarathustra maintains the opinion that the peculiar 
nature of each body (living creature) subsists through the wisdom of the good 


mind, through the sincerity of action, and the hearing of and keeping to, the 


Revealed Word. 


I am at sea as to the meaning of the first line. I do not think that it | 
is said in the original that Zarathustra ‘‘maintained an opinion,” especially 
the one imputed to him by Dr. Haug. ‘‘The peculiar nature of a body,” 
‘or of a living creature, may depend on the divine wisdom, or “‘subsist 
through it;’’ but it may not at all subsist through the other things named. 
That ‘‘the peculiar nature of a body subsists through sincerity of action,” 
is, like Spiegel’s rendering of the first line, mere nonsense. | 


I think the meaning may be, 


Zarathustra will gladly lay down his life, as a gift to his country, to secure 
to it the supremacy of Vohfi-Mané, O Mazda, the true religion in conduct and 
in teaching, devotion to thee and sovereignty (or self-government). 


GATHA I. 
SECTION VII, YACNA XXXIV. 


1. The immortality which I (have obtained) through deeds, words and 
offerings, and purity, give I to Thee, O Mazda, and, the dominion of plenty, of 
these, give we to thee, Ahura, first. : 

(H.) Immortality, truth, wealth, health, all these gifts to be granted in 
consequence of pious (actions), words and worshipping, to these men (who pray 
here) are plentiful in thy possession, Ahura Mazda. 


Verse 2 will show that the word ‘‘give”’ is a perversion of the original, 
and that Dr. Haug is more nearly right in assigning to the original, the 
sense that Ahura has in possession what Spiegel represents as given to 
him. The soul does not give good things to Ahura by means of Vohfi- 
Mando. 


2. And so to thee, by means of the soul, are also given all good things of 
Voht-Mané6; also, through the actions of the pure man, whose soul is bound with 
purity, I come to your adoration, O Mazda, with full prayers. 


I take the meaning of the two verses to be: 


The length of life, by means of ceremonial observances, of sacred recitations 
and of sacrifices, and the prevalence of the true religion, and the reign of prosperity 
and abundance, these we ascribe to Thee, O Mazda; these, we acknowledge to 
owe, Ahura, primarily to Thee; and so unto Thee, we also ascribe all the blessings, 
which, through the intellect, we receive from Vohfi-Mané. So also, with the 
observances of the pious, whose minds are-devoted to the true religion, we come 
to worship and adore you, O Mazda, with ample prayers. 

3. So with prayer, O Ahura, we offer Myazda to Thee and to Asha. May 
all good things, which are nourished by Vohfi-Mané, be in Thy Kingdom; for he 
is wholly wise whoever brings profit to such as you. 

Myazda [Spiegel says], signifies originally, as the etymology of the word 
shows, flesh in general, but in the Avesta, it is particularly employed of the flesh 
offered to Ahura Mazda and the genii. 


Offering this with prayers to Ahura and Asha, Zarathustra prays 
that all things useful and beneficial that owe their increase to the Divine 
Wisdom, may be bestowed upon the Aryan land, the realm of Ahura; for 
that whosoever sacrifices with offerings to Ahura and Asha and the other 
Amésha-Cpéntas, does it wholly by inspiration of the Divine Wisdom. 


4. We desire hither thy strong fire, O Ahura, together with Asha, the very 
swift, powerful, manifestly affording protection to him who rejoices it. 

[That is]: We beseech thee, Ahura, and Asha as one with you, to send us 
thy potent fire, the swiftly-spreading, puissant, which gives manifest protection 
[against the elements and hunger?], to him who, feeding it, makes it glad. 


156 IRANO-ARYAN FAITH AND DOCTRINE 

5. What is your kingdom, what your desire for works? For to you, Mazda, 
I belong; with purity and good-mindedness, I will support your poor. But all ye, 
we renounce, Devas and perverted men. 

[That is]: In what does your sovereignty consist (i. e., what obedience do vou 
demand)? What good actions, do you demand of us; for we, O Mazda, are 
your servants. We will, with true piety and zealous endeavour, defend and protect 
the poor people of the land. But all of ye Devas and apostates, we renounce. 

6. If you really exist, O Mazda, together with Asha and Vohti-Mané, then 
give me this token; all the dwellings of this place. [Give us the conclusive proof 
of your real being, by repossessing us of all the inhabited Aryan land]; that 
offering, I may join myself to you in friendship, praising draw nigh. [That, by 
means of worship and sacrifice, we may gain your favour, and draw nigh to you. 
So in the Gospel according to John, it is said: ‘God hears not sinners, but if 
any man be a worshipper of God, and do His will, him He hears’].. 

7. Where are thy worshippers, Mazda, who are known to Vohti-Mané [whom 
the Divine Wisdom is immanent in, and enlightens them. It ‘knows’ them, as 
the sun is said, in the Veda, to ‘see’ all things, because it illuminates all]. The 
Intelligent carries out the excellent precepts, in joy and sorrow. None other 
but you, know I, O Asha, so save us. 


In prosperity or adversity, the man so enlightened governs his conduct 
by the excellent teachings of that Divine Wisdom. You only we know, 
O Asha, wherefore be thou our liberator. 


8. Through these deeds, they terrify us, in which destruction is laid for many, 
when there was mighty there as deceiver, the oppressor of thy law, O Mazda. 
Those who think not purity, from these hastens Vohfi-Mané afar. 


There is confusion of tenses here, which makes the verse incoherent. If 
there be an error, the correction of it must be conjectural. Perhaps the 
meaning is: 


By means of those hostile preparations, they put us in fear, which threaten 
the extermination of great numbers of our people, made when the oppressor of 
thy faith, O Mazda, was mighty there as leader of the infidels, or, perhaps, by 
reason of those irreligious teachings and observances (which, also, are deeds of 
Anra Mainyus and Aké6-Mand6), in which the destruction of many Aryans is 
involved, they cause us alarm, the oppressor of thy religion being mighty there to 
mislead. From those who are not in their hearts devoted to the true faith, Voht- 
Mané6 goes far away. 

9. Those who the Holy Wisdom, which is desired by them which know thee, 
destroy with evil deeds [teachings], from ignorance of Vohfi-Mané [because they 
are utterly without the light of the Divine Wisdom], from them purity flies far 
away, so long as they are thereby [by being strangers to the Divine Wisdom], 
wicked and corrupt. 


This verse, Spiegel says, is ‘‘altogether difficult and obscure.’’ I do not 
see that it is more so than many of the others. It is less so than some. 
“So long,’’ it declares, ‘‘as these evil-doers destroy the Holy Wisdom, and 


GATHA I. — AHUNAVAITI 157 


are thereby infidels and apostates, they are wholly without faith” (and, 
therefore, no longer creatures of Ahura Mazda, but ‘‘vessels of wrath,’ 
“having,’’ in the language of Paul to the Christians of Ephesus, “the 
understanding darkened, being alienated from the life of God, through 
the ignorance that is in them, because of the blindness of their heart’). 


10. Let the Wise announce the laying hold on Vohfi-Mané6 with the deed, 
him who knows the Holy Wisdom, the skilful, the abode of purity, but all that 
[all the evil teaching], O Mazda, let them expel from thy kingdom. 

[Which I read]: Let the Priest, him who is inspired by wisdom from Ahura, 
the skilful of speech, in whom abides the true faith, urge it upon the people to be 
governed in their action by the Divine Wisdom. But all the evil teaching, let 
them expel from the Aryan land. 

11. For both, serve thee for food; Haurvat and Ameretat, the realms of 
Vohti-Mané, Asha, together with Armaiti, increase. Let strength and power belong 
to them, thou, O Mazda, art then without hurt. 


The first line is not clear to me. Here, as well as very often elsewhere, 
it is hard to so far identify one’s self with the old poet, as to follow the 
sequences of his thoughts and discover the connections between them. 
And yet, if that connection has not been broken, and dislocated sentences 
put together in the compilation of mere fragments, one cannot truly 
interpret the thoughts, otherwise. 

Zarathustra had besought Ahura to extend the true religion over the 
country, with its worship and sacrifices, or ‘‘offerings’’ of flesh, and to enable 
him to expel from the country, the priests and teachers of the false 
religion. With this connected itself the consequence, also prayed for, of 
the entire restoration of Aryan sovereignty, throughout the “kingdom” of 
Ahura, and the extermination or expulsion of the foreign occupants of a 
part of it, who were pillagers of the residue. Then, the thought naturally 
followed, the herdsmen and husbandmen, secure against rapine, exposure, 
suffering and violent death, and living in abundance in comfortable homes, 
would have health and enjoy long life; and, it occurred to the poet, the offer- 
ings for the sacrifice would become abundant. He expresses this thought, 
without the links that connected it with the one last expressed. 


Grant these prayers [he says], for both health and long life are means by 
which food for the offering is abundant. [The flesh of the sacrifice is the food of 
Ahura]. Increase [he prays], the realms of the Divine Wisdom and the Divine 
Strength, with the productive capacity of the land, which it has from thee; and 
let them be energetic and potent. Then, O Mazda, thou wilt no longer be 
affronted. 

12. What is thine ordination, what thy wish, be it praise, be it offering? 
Let it be announced, O Mazda; say who fulfils your command the purest. Teach 
us, Asha, the ways that belong there to Vohii-Mand. 


158 IRANO-ARYAN FAITH AND DOCTRINE 


13. The way of Vohfi-Mané, of which thou hast spoken to me, the law of 
the profitable, wherein he who does right from purity finds it is well with him 
where the reward which thou hast promised to the wise, is given to thine. 


I read these verses thus: A general feature of the Zend-Avesta is, that 
the teachings ascribed to Zarathustra are given in the form of replies to 
questions, which he is represented as asking Ahura. The questions here, 
as elsewhere, are not asked that he may, himself, be satisfied or informed, 
but that the people may hear and heed the replies. So Zarathustra asks: 


‘What hast thou ordered, what is it thou desirest of us, whether uttered 
praises, or offerings? Let it be proclaimed, O Mazda; and do thou declare who 
most religiously fulfils your commands. Teach us, O Asha, the ways, which, as 
to these, belong to Vohi-Mané [which are expressions, utterances or revealings 
of the Divine Reason]; that path of Vohtii Mané, of which thou hast spoken to 
me; that law of the profitable, in which he who acts right wisely, from religious 
faith and principle, finds it to be well with him; and where the reward which thou 
hast promised to the wise is given to those who are thy creatures.’ | 

14. This wish, O Mazda, grant to the soul, endowed with body: Works of 
Vohti-Mané, for those who labour with the walking cow, your wisdom, O Ahura, 
efficacy of the soul, which furthers purity. 

[That is]: Vouchsafe, O Ahura, to grant this that I shall now ask, to the 
minds, endowed with bodies, of the Aryans; intelligence and good sense, for those 
employed with the moving cattle, your wisdom, Ahura, that vigourous energy of 
the mind, which extends the true religion. 

15. Mazda, announce to me the best words and deeds; these are to thee, 
together with Vohti-Mané and Asha, the debt of praise. Through thy reason, 
makest thou, Ahura, increasing at will, the place manifest. 


Whatever the word translated ‘‘manifest’’ may really mean, it is quite 
certain that very often it does not mean that. It cannot mean it here. 
This verse, with which the Gatha ends, I read thus: 


O Mazda, teach (make known to me), the best lessons and observances; for 
they are the worship that is due to thee, and to Vohfi-Man6 and Asha with thee. 
Throughout thy realm (the whole Aryan land), thou, Ahura, enlarging it 
according to thy pleasure, thou makest greater the extent of cleared and open land. 


According to the tradition, Spiegel says, ‘‘He who labours with the 
stepping cow’ is the husbandman. Gdus azi is the original phrase, 
translated ‘‘walking cow;’” azi meaning “walking,” “‘going,”’ or ‘‘driven.” 
In Westergaard and Brockhaus, the reading is géus verezené. Verez means 
‘to till the soil.” Neriosengh says, that the phrase means a three-year-old 
cow, 1. e., one that is fit for work. 


Spiegel says that Haurvdt and Ameretét are almost always named 
together. The former is said to be lord of the waters, the latter of the 
trees. It is they who afford what is profitable and agreeable in food. 


GATHA I. — AHUNAVAITI 159 


Professor Bopp says (Comp. Gramm., 1. 222 n.): ‘‘The two twin Genii are 
feminine, and mean, apparently, ‘Entireness’ and ‘Immortality.’’’ But 
there is a peculiarity about these names that prevents me from being 
content with a lame and impotent conclusion, a very tame and common- 
place one, as to their meaning. 

It is true that mara means “‘dying;’’ amara, ‘undying,’ améréshairs, 
“not dying;” and that Amérétdt may mean “‘undyingness” or ‘“‘immortality.”’ 

We read in the Vendidad-Sades (p. 225), we learn from Bopp (1. 221), 
161 ubaé hurvdos-cha amérétat-dos cha, ‘the two Haurvats and the two 
Amérétats,’’ ao being the dual termination in Zend. 

“The two Genu,’’ Bopp says (221 n.), which Anquetil writes Khordad 
and Amerdad, appear very frequently in the dual, and where they occur 
with plural terminations, this may be ascribed to disuse of the dual, and 
the possibility of replacing the dual, in all cases, by the plural. Thus, we 
read (Il. c. p. 211), haurvatét-6 and amérét-as-cha, as accusative, and with 
the fullest and, perhaps, sole and correct reading of the theme. But a was 
even the more common dualistic termination; and we find Vendiddd Sédde, 
(p. 23), haurvata amérététa, ‘‘the two Haurvats and Amérétats.”’ 

At 228. 1, Bopp, in a note, thus discusses the duality of these Amésha- 
Cpéntas: 


The so-called Amshaspants, together with the feminine form, noticed at 
§207, n. 1, are found also as masculine, for example (Vendiddd. S. pp. 14, 30, 31, 
etc.): Améshad Cpéntd hucsathra huddonhé dyésé, ‘I glorify the two Amshaspants 
(non conniventesque Sanctos), the good rulers, who created good.’ 

Connivens, ‘closing the eyes, winking, blinking, half-closing the eyes, when 
heavy with sleep, being darkened, obscured, eclipsed.’ Non-conniventes, ‘unwink- 
ing, uneclipsed, unsleeping.’ Amésha is the Sanskrit Amisha. 

We find also the forms Ameshéo Cpentdo, which indeed might also be feminine 
plural forms, but show themselves only as masculine duals, in the same meaning 
as the so frequent Améshd Cpéntdé [final letter of each, @, instead of a]. We find, 
also, frequently (pénista Mainyu, the two most holy spirits. The answer to the 
query, whether generally only two Amshaspants are to be assumed? . 
whether under the name ‘Amshaspants,’ perhaps, we should always understand 
the Genii Haurvat and Amérétat; and whether these two Genii, according to the 
principle of the Sanskrit copulative compounds, have the dual termination for 
this reason alone, that they are usually found together, and are, therefore, two? 
Whether, in fine, these two twin-genii are identical with the two Indian ASwinen? 


The reply to all these queries lies beyond the aim of this book. We 
will here only notice that (Vend. S. pp. 80 and 422), the genii Haurvat and 
Amérétat, although each is in the dual, still are, together, named Cpénistd 
mainyt mazda tevishi, the two Most Holy Spirits, the Great, the Strong. 
As genii, and natural objects of great indefinite number, where they are 
praised, often have the word vis pa, ‘‘all,’’ before them, it would be important 


to show whether ‘‘all Amshaspants’’ are never mentioned, and the utter 


160 IRANO-ARYAN FAITH AND DOCTRINE 


incompatibility of the Amsh. with the word Vispa, would then testify the 
impassable duality of these genii. If they are identical with the celestial 
physicians, the Indian Acwinen [which they are not], then ‘‘Entireness”’ 
and “Immortality’’ would be no unsuitable names for them. In Panini, 
we find (p. 803), the expressions Mdtarapitardn and pitara-mdtard, marked 
as peculiar to the Vedas. They signify ‘‘The Parents;’ but, literally, they 
probably mean ‘‘Two mothers two fathers” and ‘‘Two fathers two mothers.”’ 
For the first member of the compound can here scarcely be aught but the 
abbreviated pitard, mdtard, and, if this be the case, we should here have 
an analogy to the conjectural signification of Haurvét-a and Amérétat-a. 

It is very clear that putting each name in where two persons only are 
named, cannot make two persons of each. Nobody has two fathers or 
two mothers, and there are not two Haurvats or two Amérétats. It is 
probably one of those peculiarities that all languages have, and that 
cannot be explained, except by supposing that the ear preferred them so; 
as, in Spanish, when two or three adverbs are used together, the termination 
mente is used only with the last; and as in English, we are governed in 
using ’s, as the sign of the possessive case, when it applies to several 
persons. é 

What is curious is, that not only are these two Amésha-Cpéntas almost 
always named together, and in the dual, as if they were a pair, or a couple; 
but that their names are sometimes feminine and sometimes masculine. 
This could not have been from any uncertainty of notion as to their gender. 
In the Latin, Ossa and Oeta, names of mountains, are masculine or feminine. 
So are dies, a day and cupido, desire. Linter, a boat, is feminine, and 
once, in Tibullus, masculine. Antistes, palumbes, vates and vepres, rudens, 
larix, perdix, varix, onyx, calx, lynx, and sandix, are masculine or feminine, 
and a great number of nouns are of different genders in the singular and plu- 
ral. There were no well-settled grammatical rules of the Zend language, 
and Haurvat, which was either health or peace and quiet, and Amérétdt, 
“undyingness,”’ or ‘‘continuance of life,’ being really of no gender, were 
sometimes used as masculine and sometimes as feminine. 

That all the Amésha-Cpéntas are spoken of together, is easily shown. 
In the Zamyad Yasht, of the Khordah Avesta (xxxv. 19), are these 
passages: 


The strong kingly majesty, which belongs to the Amésha-Cpéntas, the shining, 
having efficacious eyes, great, helpful, strong, Ahurian—who are imperishable 
and pure. 

Which are all seven of like mind, like speech, all seven doing alike, like is their 
mind, like their word, like their action, like their father and ruler, namely, the 
creator, Ahura Mazda. 

Of whom one sees the soul of the other [one shares the being of the other, i. e., 
they have one being and life in common, the life of the mind or intellect or spirit], 


GATHA I. — AHUNAVAITI 161 


how it thinks on good thoughts, words or deeds, thinking on Garé-nemdna. Their 
ways are shining, when they come here to the offering-gifts. 


And some of these expressions, I may as well say here, enable us, in 
connection with the names Ahura and Mazda, to discern in the ante- 
Zarathustrian obscurity, the original characters of Ahura Mazda and the 
Amésha-Cpéntas. 

Ahura Mazda, as I have said, is not described in the GathAas, nor is 
anything attempted to be defined there in regard to his nature. 

I have already expressed the opinion that Ahura came from the Sanskrit 
as (identical with ash), the pure dental and sibilant s, changing, as it 
regularly does, into the Zend h. That this root meant ‘“‘to shine, blaze and 
burn with a flame” is evident from the Greek afw and afouat, ‘‘make dry, 
dry up,’’and also ‘‘to worship,” and the Latin asso, ‘‘roast, broil,’ and from 
the meaning ‘‘shine,”’ given by Benfey of the root itself. 

Aksh, Benfey thinks, is probably an old desiderative, from ag. He 
gives it the.meaning of ‘‘to pervade, fill, accumulate.’”’ And we have from 
it, aksha, ‘‘the eye’ and ‘‘a wheel,” and akshi, ‘‘the eye.’’ May it not have 
been the old rough verb, afterwards softened down into ash and as? And 
the meanings of akshi and akshan refer to the orbs and eyes of the sky, as 
shining and blazing there with eternal splendour? 

Ahura is the light, as shining. Mazda also means the light, from Mah, 
“to shine’’”’ and it is because the two nouns are synonymous that the deity 
is sometimes called Mazda-Ahura, and often by one or the other of the 
names, alone. 

Mahas and Maha, which became Mazda in the Zend, mean ‘‘light, 
lustre, splendour and sacrifice.’ And it is curious that the Greek afw 
and atoua, also have the double meaning, ‘“‘to dry up” and ‘‘to worship 
or sacrifice.’ Evidently, in each case, the reason is, that the original root 
meant ‘‘to shine or blaze’’ and thence ‘‘to burn.”’ 

Now, the Amésha-Cpéntas are styled ‘‘pure;’ and the Zend word so 
rendered, Asha, is evidently from the same root, and meant originally 
“shining,” ‘“‘blazing,’’ ‘‘flaming,’’ ‘‘splendour;’’ whence it came to mean to 
worship, sacrifice; and thence ‘‘religious,’’ ‘‘pious,’’ became the figurative 
meanings of the word Asha, so incorrectly rendered ‘‘pure.”’ 

Moreover, the Amésha-Cpéntas are ‘‘the shining, having efficacious eyes; 
and when they come down to the offering, their paths or tracks are 
shining.’’ It seems to me that nothing can be clearer than that, when 
Ahura was simply the light that flowed forth from the luminaries of the 
sky, the Amésha-Cpéntas were seven of these luminaries. The planets, 
Mercury and Saturn, could not then have been known as such, and if 
Amésha means non-conniventes, the sleepless ones, this makes almost a 
certainty the probability that they were originally the seven stars of Ursa 


162 IRANO-ARYAN FAITH AND DOCTRINE 


Major or the Great Bear, which always circling round the Pole Star, 
Never Set. 

Zarathustra spiritualized this worship of the light, but Ahura continued 
to be the pure and perfect light still, and the Amésha-Cpéntas, the 
prototypes of the Archangels of the Hebrews. These were: Of Saturn, 
Mayak-Al (Michael), the image or likeness of Al; of Jupiter, Gabrai-Al 
(Gabriel), the potency or virility of Al; of Mars, Aurai-Al (Uriel), the 
light, splendour or shining forth of Al; of the Sun, Zarakhai-Al (Zarakiel), 
the rising or out-pouring of Al; of Venus, Khamalai-Al (Hamaliel), the 
mansuetude or clemency of Al; of Mercury,. Rapha-Al (Raphael), the 
healing of Al; and of the Moon, Tsaphai-Al (Tsaphael), the mirror or 
reflection of Al. 

And from the same source, came the ideas Petes in the letter to the 
Hebrew Christians, in these sentences: 


His Son, by whom He made the worlds; the brightness of His glory and the 
express image.of His person; when He bringeth in the first-begotten into the 
world, He saith, and let all the angels of God worship Him: and of the angels He 
saith, who maketh His angels spirits, and His ministers a flame of fire. 


The God of Philo Judzus, though he called Him Yehuah, was the 
Ahura Mazda of Zarathustra; and the Divine Wisdom of the Apocryphal 
books and of Philo was Cpénta-Mainyus, the unrevealed Divine Mind or 
Intellect; as the Logos of Plato and Philo was Vohfi-Mané. 

I will inquire hereafter as to the meanings of the words Mainyu and 
Cpénta. But I may say here that, however doubtful the latter may be, 
there is no question as to the former. It means mind or intellect. 

Zarathustra was, perhaps, the first to conceive of the infinite light- 
principle, Ahura and Mazda, as pure intellect or mind, or the Supreme 
Intelligence. Cpénta-Mainyu was a name for that Divine Intellect, 
within the Infinite Divine Light, which was God, and yet not all of God, 
but deity as intellect only. 

Tholuck denies that the writer of the Gospel according to St. John 
derived his ideas in regard to the Logos from Philo Judeus. But no mere 
assertion of radical differences between the conceptions of the two can 
amount to much, against the fact that the words and phrases are the same. 
That a different meaning was fastened upon one or the other afterwards, 
is nothing to the point. It is not indicated in the Gospel that any of them 
are used in a new sense. They are evidently used in the same sense as by 
Philo. The writer’s object was to convince the Greeks of Asia Minor, and 
Hebrews of the same school as Philo, that Christ was the identical Logos, 
familiar to them as the Creative Emanation from the Deity. Read the 
whole Gospel as if Philo had written it, and there is no more difficulty in 


GATHA I. — AHUNAVAITI 163 


understanding it than there is in understanding him. And Apollos and 
other Alexandrian Jews united with Paul without hesitation, because his 
doctrine was their own. He and they alike adored the Word. That he 
insisted that a man no longer living had been the Word, did not affect the 
doctrine, or demand a change of opinion. 

The word Cpénta, whatever its derivation, must have one and the same 
meaning in the names Cpénta Mainyu, Amésha Cpénta, Cpénta Armaiti 
and Manthra Cpénta. The last is certainly that universal praise, of which 
each individual Manthra is, as it were, a ray or spark. So Cpénta 
Mainyu is the universal intellect or mind, that includes in itself all individ- 
ual intellects, and €pénta Armaitiis the universal production or productive- 
ness, containing in itself all single acts of producing. Each Amésha 
Cpénta, also, is unity, a single potency, containing in itself, its manifold; 
and thus, each of the Entities to which the word Cpénta is applied, is the 
very self of its manifold, from which all its particulars flow, as from the 
one light are all the rays and splendours, and as the Very Deity, the Unlim- 
ited and Absolute, is the One-All, the Unit, containing in itself all the mani- 
fold. 

Anra (or Angré) is from the lost Sanskrit verb afigh=ayxw (Vedic 
amhu, Gothic aggvus, Latin, angustus, angere, anxius), which meant “‘to 
hurt, torment, etc.’’, whence avihas, “pain, sin;’” agha, ‘‘sin, impurity;” 
aghdyu, ‘‘mischievous.”’ The original rougher form was, no doubt, naghar, 
and the word means “‘evil, impure, wicked, maleficent, malevolent.” 

A “Universal,’’ as defined by Aristoteles (Lib. de Interpret. Cap.v.), “That 
which by its nature is fit to be predicated of many,’ and (Metaphys. Lib. v. 
Cap. 13), “That which by its nature has a fitness or capacity to be in 
many.” It implies unity with community, a unity shared with many. 

Universals have been divided into: 1. Metaphysical, or Universalia 
ante rem; 2. Physical, or Universalia in re; 3. Logical, or Uniersalia 
post rem. By the first are meant those archetypal forms, according to 
which all things were created. As existing in the Divine Mind, and 
furnishing the pattern for the Divine Working, these may be said to 
correspond with the ‘‘Ideas’’ of Plato. 

By Universals, in the second sense, are meant certain common natures, 
which, one in themselves, are diffused over or shared in by many—as, 
rationality, by all men. Realists give prominence to Universals in the 
first and second signification. 

Realism, as opposed to nominalism, is the doctrine that genus and 
species are real things, existing independently of our conceptions, and 
expressions. Nominalism is the doctrine that general notions, such as 
the notion of a tree, have no realities or actualities corresponding to them 
and no existence but as names or words. 


164 IRANO-ARYAN FAITH AND DOCTRINE 


To it, there is no such thing as reason, intelligence, or love, of which 
the reason, intelligence or love of an individual is a part. 

Sensibility, intelligence, reason, are faculties of the soul; unity, identity, 
activity, are attributes of it. Descartes said, ‘“‘In Deo non proprié modos 
aut qualitates, sed attributa tantum dicimus esse.’ In God, there is nothing 
but attributes, because in Him everything is absolute, involved in the 
substance and unity of the necessary being. Zarathustra personified the 
attributes and potencies of the Deity, as the Hebrews personified the 
Divine Wisdom, and Saint John the Holy Spirit. 

But in doing so, he did not separate them from Ahura’s very self. Of 
him, he thought as St. Augustine did of God: 


God is not a spirit as regards substance, and good as regards quality, but 
both as regards substance. The justice of God is one with His goodness ind with 
His blessedness; and all are one with His spirituality. 


And, though Ahura was Being and Thought, yet he was to Zarathustra, 
a completely personal deity. As is truly said by Dr. Monsel, ‘‘Existence 
itself, that so-called highest category of thought, is only conceivable in the 
form of existence modified in some particular manner.’’ Strip off its 
modifications, and the apparent paradox of the German philosopher 
becomes literally true—‘‘ Pure being is pure nothing.”’ We have no conception 
of existence which is not existence in some particular manner, and if we 
abstract from the manner, we have nothing left to constitute the existence. 
‘The attributes of God are one with His Essential Being,’’ says St. Thomas 
Aquinas, ‘‘and, therefore, wisdom and virtue are identical in God, because 
both are in the Divine Essence.”’ 

Necessarily, although the names of the Deity of EE Ree define 
him simply as Thought or Mind, and Being, this mind was of the nature, to 
him, of the mind of man. Anthropomorphism, in this sense of the term, 
is the indespensable condition of all human theology. 


We may confidently challenge all natural theology [Kant says], to name a 
single distinctive attribute of the Deity, whether denoting intelligence or will, 
which, apart from anthropomorphism, is anything more than a mere word, to 
which not the slightest notion can be attached, which can serve to extend our 
theoretical knowledge. [And Jacoti says], We confess, accordingly, to an 
anthropomorphism inseparable from the conviction that man bears in him the 
image of God; and maintain that besides this anthropomorphism, which has 
always been called Theism, there is nothing but Atheism or Fetichism. 


Also, in the Zarathustrian idea, that the human wisdom and force are 
those of the Deity, in man, we find the doctrine of Hegel: 


‘The human is immediate, present God’; [and that of Emerson], ‘God incarnates 
Himself in man, and ever more goes forth anew to take possession of His world’; 


GATHA I. — AHUNAVAITI 165 


fand that, for this reason only, Christ said], ‘I am Divine; through me God acts; 
through me, speaks.’ ‘Humanity’ [Strauss says], ‘is the union of the two natures— 
God becomes man, the Infinite manifesting itself in the finite, and the finite 
spirit remembering its infinitude.’ 


And Marheineke exactly expresses the idea of Zarathustra, in saying: 


Religion is nothing at all but the existence of the Divine Spirit in the human; 
but an existence which is life, a life which is consciousness, a consciousness which, 
in its truth, is knowledge. This human knowledge is essentially divine; for it is, 
first of all, the Divine Spirit’s knowledge, and religion in its absoluteness. 


Ahura Mazda was also the essential Light, of which all visible light is a 
manifestation, and this idea also is the basis of the Kabalistic theories. 
There is a noteworthy coincidence between the ancient idea and many 
passages in the letters of Paul, and the Gospel according to St. John, 
which, familiar to us in a conventional sense, have lost their original 
meaning. 


In Him was Life, and the Life was the Light of men. . . . That was 
the true Light, which lighteth every man that cometh into the world 
This is the condemnation, that Light is come into the world, and men loved 
darkness rather than light, because their deeds were evil. . . . As the 
Father hath Life in Himself, so hath He given to the Son to have Life in Himself 
; . God is a Spirit, and they that worship Him must worship in spirit 
and in truth . . . . The living Father hath sent me; and I live by the 
Father. 


These passages are from the Fourth Gospel. In the letter to the 
'Hebrews, the writer says, of the Son: 


Who, being of the brightness of His glory [and of the angels], Who maketh 
His angels spirits, and His ministers a flame of fire. 


If these sentences were found in the Zend-Avesta, they would be 
‘simply expressions, and hardly developments more full and explicit, of 
the ideas contained in the very names of the Deity, Ahura-Mazda, ‘‘Light- 
\Being’’ and Cpénta-Mainyus, ‘Pure Mind,’ the Intellect’s very self. 


In Vohfi-Mané, ‘‘the First Fashioner,’’ we find the prototype of the 
Creative Logos, the Demiourgos. He is verily the ‘‘word”’ of Ahura, and 
what he effects are the ‘‘deeds”’ or ‘‘works’’ of Ahura, and yet, it is Ahura 
Mazda himself who teaches Zarathustra, and wh6 is the Lord or Ruler, 
the Very God, manifesting himself by Vohfi-Mané. The words of the 
Gospel according to Saint John, owing nothing to Semitism, ‘‘In the 
‘Beginning was the Word, and the Word was in God, and the Word was 
God,”’ are but the refrain or echo of a creed pronounced on the Oxus 
five thousand years before, and first conceived of in regard to the light 
and flame, immanent in and manifested from the fire. 


166 IRANO-ARYAN FAITH AND DOCTRINE 


Vohti-Mané came as the First Fashioner, when the heavenly bodies 
first became radiant, shining with the newly-created light. He fashioned 
the pure creation, for Anra-Mainyus created nothing material. The whole 
material universe was created by Ahura. Anra-Mainyus, the Evil Mind, 
created evil spirits only, Ak6-Man6, unreason, and the rest, and mischiefs, 
mishaps, cold, disease, and all the ills that flesh is heir to. 


The prayers and Manthras are the ‘‘words,” and religious observances, 
the ‘‘deeds’’ of Vohfi-Mané. He is the equal of Ahura, and one with Him. 
Ahura is the Father, and He the Son. Ahura finds His faith and law 
obeyed, His dominion over men’s intellect to extend, so far as this Divine 
Wisdom becomes wisdom in men, and speaks by them, as He spoke by 
Zarathustra. Then Ahura ‘abides’ with them and they “‘belong’’ to Him. 


So it is said, in the Gospel according to Saint John: 


And the Word was born flesh, and abode among us, and we beheld His glory, 
the glory as of the only-begotten of the Father, abounding in loving-kindness and 
truth . . . . He was in the world, and the world was made by Him . ; 
For He whom God hath sent speaketh the words of God; for God giveth not the 
Spirit in limited measure... . I proceeded forth and came from God 
‘ . He that is from God hears the words of God . . . . I and the Father 
are One . . . . The Father is in, Me, and I.am in, Him... ... ..I am the Ways 
and the Truth, and the Life. No man cometh unto the Father [zpos rov 
Ilerépa, as it is that the Word was zpos rov Oecd], unless by (or through) 
Me. If you had known Me, you would have known My Father also... . 
I am in the Father, and the Father is in Me. The words that I speak to 
you I do not speak of Myself, but the Father, who abides in Me, He does 
the works . . . . I am in the Father, and you are in Me,and Iinyou.... 
The Spirit of Truth abides with you and shall be in you. 

All things that I have heard from My Father, I have made known to you 

. Holy Father, keep through Thine own name, those whom Thou hast 
given Me, that they might be One as We . . . . That they all may be One; 
as Thou, Father, in Me, and I in Thee, that they also may be One in Us... . 
I in them and Thou in Me, that they may be made perfect, in One. 


So Paul said to the Christians at Corinth: 

To us, one God, the Father, from which the universality of things (ro tavra), 
and we in Him; and one Yésous Khristos, through whom all things, and we through 
Him. 

So, as if speaking of the Amésha-Cpéntas, in the letter to the Christians 


at Rome: 


For the earnest expectation of the creation waiteth for the manifestation of 
the Sons of God. 


And, to those of Corinth, and as Zarathustra, not in the same words, 
but in substance, says of Vohfi-Manéd: 


GATHA I. — AHUNAVAITI 167 


From Him you are, in Yésous Khristos, who was born to us the wisdom from 
God, and righteousness, and sanctification and redemption. 


So, to those of Ephesus: 


We are His work (roieua, as a Manthra or prayer is the ‘work,’ po@ma of 
Ahura), created in Khristos Yésous to good works, which God had pre-ordained 
that we should walk in them. . . . . One God and Father of all, who is 
above all, and through all and in you all. 


To the Christians of Kéldssai, he says of the Son of God: 


Who is the Image [eixav] of the invisible God, the first-born of all creation; 
for by Him all things were created that are in heaven, and that are on earth, 
visible and invisible, whether thrones or dominions, or principalities or powers— 
all things were created through Him and in Him; and He is before all things, and 
by Him all things are established. 

In Him [Paul says], are hidden all the treasures of wisdom and knowledge 

. For in Him abides all the plenitude of the Divine Nature corporeally 
{i. e., invested with the body]; and you, [he says], are complete in Him, who is 
the Head of all dominion and power. 

God only [he says to Timothééds], has Immortality dwelling in the light unto 
which no man can approach. 


The letter to the Hebrews, says of the Son: 


By whom also He [God] made the worlds; who, being the out-shining of His 
glory, and the form of His subsistence [hypostasis], and upholding all things by 
the word of His power . . . . sat down on the right hand of the Majesty on 
high. 


As Zarathustra assured the Aryans, so Paul assured the Thessa- 
_lonian Greeks, that his Gospel had come to them, 


not in word only, but also in power, and in the Holy Spirit, and with full 
proof of authenticity. 


The doctrines of Philo Judzus, in regard to the Word, accurately 
‘reproduce those of Zarathustra. I quote a few sentences, from among 
many. 


‘The most universal of all things, is God, and in the second place, the word of 
God.’ On the Allegories of the Sacred Laws, xxt. 

‘The Father of the universe has caused Him to spring up as the eldest Son, 
whom, in another passage, He calls the first-born; and He, who is thus born, 
imitating the ways of His Father, has formed such and such species, looking to 
His archetypal patterns.’ Confusion of Languages, xiv. 

‘His Image, the Most Sacred Word.’ Id. xx. 

‘For even if we are not yet fit to be called the sons of God, still we may deserve 
to be called the children of His Eternal Image, of His Most Sacred Word; for the 
Image of God is His Most Ancient Word.’ Jd. xxvitt. 


168 IRANO-ARYAN FAITH AND DOCTRINE 


‘And the Father, who creates the universe, has given to His Archangelic and 
Most Ancient Word, a pre-eminent prerogative, to stand near both, and between 
the created and the Creator. And this same Word is continually a suppliant to 
the Immortal God, on behalf of the mortal race, which is exposed to affliction and 
misery, and is also the ambassador, sent by the Ruler of all to the subject race. 
And the Word rejoices in the gift, announces it, and boasts of it.’ On Who is the 
Heir of Divine Things, xlit. 

‘And the Most Ancient Word of the living God is clothed with the world as 
with a garment.’ On Fugitives, xx. 

‘The Divine Word does not come into any visible appearance, inasmuch as it 
is not like unto any of the things that are cognizable by the external senses, but 
is itself an image of God, the most ancient of all the objects of intellect of the 
whole world, and that which is nearest unto the only truly existing God, without 
any separation or distance being interposed between them.’ On Fugitives, xix. 

‘His Word, which is His Interpreter, will teach me.’ On the Change of Scripture 
Names, 111. 


‘God is the first Light . . . .*and-notonly the ight. but tle is/7am 
archetypal pattern of every other light, or rather He is more ancient and higher 
than even the archetypal model. . . . for the real model was His own 


Most Perfect Word, the Light; and He, Himself, is like to His created thing.’ 
On Dreams Being Sent from God, xtit. 

‘It was impossible that anything mortal should be made in the likeness of the 
Most High God, the Father of the universe, but it could only be made in the 
likeness of the second God, who is the Word of the other.’ Fragm. in Euseb. 
Preps Huan, Bevin Cn ars 

‘The eye of the living God does not need any other Light, to enable Him to 
perceive things, but being Himself, the Archetypal Light, He pours forth innu- 
merable rays, not one of which is capable of being comprehended by the outward 
sense, but they are all only intelligible to the Intellect.’ On Cain and his Birth, 
NXVL. 


Asha-Vahista is, in some way, the divine strength or power, but I 
cannot but think that it has a more excellent name than even that. Not 
satisfied with the interpretation I have so far given it, because I have not 
been able to find, in the name itself, the meaning of power or strength, I 
have reflected much and long upon it, and will now give—leaving what I 
have said in previous pages on the subject to stand—the results of my 
reflection, in the hope that they may be found to be correct. 

To the word Asha are ascribed the meanings of ‘‘pure,’’ ‘‘religious,” 
‘“pious,’”’ and “‘truth.’’ We have seen that in the First Gath4a, the “laudable 
sayings’ of Asha, made by him as help for Ameretat, and as a reward for 
Haurvat, are spoken of, and they were, unquestionably, either eee 
prayers or teachings of religious doctrine. 

As none of these are utterances of the power or strength of Ahura, but 
pure creations of the intellect, it struck me with great and uncomfortable 
force, when I attempted to explain this passage, as inconsistent with the 


GATHA I. — AHUNAVAITI 169 


conclusion that Asha was the divine strength or power, and this difficulty 
_ did not diminish as I considered it the more. 
| Asha is a noun, from the Sanskrit and Zend root, as or ash, ‘“‘to shine 
or burn,’’ whence also the Sanskrit ascam, “‘light;’ the Greek Aorpov 
and Latin astrum, ‘‘a star,’”’ the Zend Agan, “day” and Ashi, ‘‘the eye.” It 
is formed, as adjectives and appellatives in large numbers are in Sanskrit, 
by a sufhxed, most nouns so formed being nouns of agency. Other 
examples in Zend are Kshaya, ‘king,’ as ruling, from csi, ‘‘to rule’; gara, 
“swallower’’, and “‘throat’’ (as swallowing); yoza, ‘‘worshipper;’ Ghana, 
“slayer,’’ and yaodha, ‘“‘combatant.’’ (See -Bopp, tii. §915, $922. Haug’s 
_ Essays, 86. The latter, at page 100, gives its declension, as a noun, meaning 
truth). And, we have seen and shall further see, that it has also the mean- 
ing of fire. 

Very frequently, in Wilson’s translation of the Rig Veda, we find the 
word “truth,” used in connection with Agni and the luminaries, where it is 
entirely evident that light is meant, by which the herdsman or wayfarer 
was enabled to discover and follow the right path, and also meaning, 
sometimes, the keeping the right track or path, in the night-time. 

Asha and Ashem are generally translated ‘“‘pure’’ by Spiegeland Bleeck, 
and ashaum, “‘purity.’’ And, also, Spiegel ascribes to ash, in Ashémaogha, 
the sense of ‘‘very.’’ (Note 15, to Farg. ix.) | 
| As we have seen, Ahura was the essential light, or according to Philo 
and the Kabalah, that invisible substance of light, of which the visible 

light was the out-shining. Paul said to the Corinthians: 


‘God, who commanded the light to shine out of darkness, hath shined in our 
hearts, to be the light of the knowledge of the glory of God in the face of Yésous 
Khristos.’ ‘God is light’ [John said, in his first general letter], ‘and in Him is no 
darkness at all.’ 


Truth, Tooke said, is that which a man troweth. It has always been 
compared to light, and the words for one and the other have everywhere 
been almost synonymous. Our own words, to ‘enlighten,’ to “illuminate,” 
coming to us from different branches of the great Aryan family, are a 
pregnant proof of this. In the Greek, ¢orifw, from ¢os, “‘light,’’ ‘“‘fire,’’ 
while it meant ‘‘to light up, illuminate, illustrate,’ also metaphorically 
meant mentis oculos illumino; doceo, and 'Adjfea, truth, came from a 
and Ow, “hide, conceal;’’ and meant what is shown or revealed, and 
in the Latin Lux, “‘light,’’ meant also “information, elucidation,” and all 
the other meanings that ‘‘light’’ has with us. ‘‘Historia testis temporum’’, 
Cicero says, ‘‘lux veritatis,’ and, ‘‘Ratio quasi quedam lux lumenque vite,’ 
and again, ‘‘Civilus lucem ingenii et consilit porrigere.” 

Vahtsta, according to Haug, is the superlative of Vohu, which he renders 
“good.” He gives also, for the comparatives, vahyé and varho, and we 


170 IRANO-ARYAN FAITH AND DOCTRINE 


find also vanhu, “‘good,’’ from which, probably, vahista was formed, as yanh 
becomes in the nominative ydo and yah. | 
It seems, therefore, that Asha-Vahista means the ‘‘perfect truth,” as an 
attribute of Ahura, and an emanation from Him. If this be so, the. 
expression, ‘‘the laudable sayings of Asha,” at once has a clear and definite 
meaning. Abundant proof is found in the Gathas and other parts of the | 
Zend-Avesta, that an actual and irresistible force and potency were 
attributed to the Manthras and prayers, even to win battles. And if 
this was because they contained the words of eternal truth, spoken by 
Ahura-Mazda, we can understand why such a virtue was ascribed to 
them. Then, as now, men who believed in a God, believed also that 
“His truth was mighty and would prevail.’’ 


‘The Gospel of Khristos [Paul said to the Christians at Rome], is the power 
of God unto salvation, to every one that believes . . . . for in it, the 
righteousness of God is revealed, from faith to faith.’ [And to the Christians of 
Corinth], ‘Lest the light of the glorious Gospel of Khristos, who is the image of 
God, should shine into them.’ 


He exhorts those of Ephesus to have their loins girt about with truth, 
and to have on the breastplate of righteousness; and the writer of the 
letter to the Hebrews, says: 


The Word of God is quick and powerful, and sharper than any two-edged 
sword . . . . anda discerner of the thoughts and intents of the heart. 


It was the cross, visible in the sky, by which Constantine was told 
that he might conquer; and however it may be in these later days, the 
ancient world firmly believed that God was always on the side of truth 
and justice, and that therefore to these the victory must always belong. 
Even at the present day, the side that wins returns its thanks to God, and 
claims that the just cause has conquered, and chants hallelujahs loud in 
proportion to the injustice that has stamped out the right. 

As I shall show hereafter, the prayers and Manthras collectively are 
often termed khratu, and this word, though translated by the word ‘‘wis- 
dom,” really means “‘power.’’ And this wasa natural use of the word, because 
the great truth sought by Zarathustra to be inculcated on the Aryans was 
that the power of God to give them victory, peace and prosperity, was 
exerted through the utterances of divine truth in the sacred compositions. 

Asha was, undoubtedly, at first, the five, and identical with the Vedic 
Agni, “fire’ (probably, Benfey says, from aj, in its original signification 
“to shine’). The signification “religion, piety,’ which Asha came to have, 
was no doubt a consequence of the use of fire in sacrifice and worship; 
and its meaning ‘‘truth’’ may have been a still more remote derivative one, 


GATHA I. — AHUNAVAITI 171 


from the connection of the prayers and Manthras, as divine truth, with 
worship and the fire. 

As to Vahista, there is no doubt of its derivation. There are in the 
Sanskrit five verbs written vas; meaning, I. to dwell; 2. to shine (being 
the original form of Ush, and found in the Rig Veda 1. 48. 3, and its infini- 
tive vastavo, in Rig Veda 1. 48. 2); 3. to wear, to put on; 4. to be unbending; 
5. to love, cut, take, offer, kill. The adjective and noun vasu has various 
meanings, from these different roots, and among them, from the second, 
a name of Agni, the Sun, and a ray of light. Vagishtha or Vastshtha is 
its superlative. Vdcz, also, in Sanskrit, means ‘‘fire.”’ 

The original meaning of Vahista, therefore, seems to have been ‘‘most 
shining, most radiant;’’ and this changed, no doubt, when Asha, still con- 
tinuing to be the fire, son of Ahura Mazda, was elevated by Zarathustra 
to the dignity of an emanation from the divine intellect, and became the 
divine truth and omnipotence. 


Proclus, as translated by Taylor, says: 


Good is measure and light, but evil is darkness and incommensurability. 
And the latter, indeed, is without location, and is debile; but the former is the cause 
of all location, and of all power. The former, likewise, is preservative of all things, 
but the latter leads everything with which it is present, to destruction. 

The genius which is the interpreter of the gods, is continuous with the gods, 
knows their intellect and elucidates the divine will. This angelic genius, also, is 
itself a divine light, proceeding from that effulgence which is concealed in the 
adyta of Deity, becoming externally manifest, and being nothing else than good, 
primarily shining forth from the beings which eternally abide in the unfathomable 
depths of the one. 

Providence, he says, is above intellect, and exists in the One alone, according 
to which every god is essentialized, and is said to attend providentially to all 
things, establishing himself in an energy pure to intellectual perception. 

And the ‘prudence’ which subsists according to the One, and imparts good to 
all things, is that of the good, which is the same as the One, through being which 
it provides for all things. 


This one, the Good, is the Ahura Mazda of Zarathustra, who, also, is 
above the intellect, immanent in the one—Cpénta-Mainyu. 


The hyparxis [the summit of the essence of a thing, and that according to 
which the thing principally subsists], of every god subsists according to the One; 
and this One is prior to Intellect [as the Sephirah Kether, the Divine Will, is the 
first and Hakemah, Wisdom or Intellect as male or generative of intellection, the 
second], and is the same with the Good, from which also it proceeds . . . . The 
ineffable principle of things, as it is more excellent than every power, so likewise 
it transcends Providence. 

The gods [=the Amésha-Cpentas] the kingdoms of the gods, their numbers 
and their order, obtain the first portion of being, or rather they preside over all 
beings, and an intellectual essence, on which being, as it were, seated, they generate 
and rule over all things, proceed to and are present with all things, without being 


172 IRANO-ARYAN FAITH AND DOCTRINE 


mingled with them, and exemptly adorn every thing which the universe 
for the gods themselves, indeed, are beyond all beings, and are the measures of 
existence, because everything is contained in them, just as number is in monads. 
Souls are derived from that Soul which ranks as a whole, and partial intellects 
are derived from an all-perfect Intellect; and so from goodness itself, and the unity 
of all good, the most primary number of all things that are good is derived, the 
Being and Existence of which is nothing else than Unity and Goodness. For neither 
is the essence of partial intellects anything else than intellection, nor of souls 
anything else than vitality. 


Philo said, in a letter to Hephestion: 


The soul of man is divine, . . . . God has breathed into man from Heaven 
a portion of His own Divinity. That which is divine is indivisible. It may be 
extended, but is incapable of separation . . . . This alliance with an upper 


world of which we are conscious, would be impossible, were not the soul of man 
an indivisible portion of that divine and blessed spirit. 


The Emperor Julian, in his Discourse in Honour of the Sun-King, 
addressed to Sallust, says: 


This magnificent and divine world, which extends from the vault of the sky 
to the furthest extremities of the earth, in accordance with the laws of an impene- 
trable providence of God, exists from all eternity, without having been created; 
and will always continue to exist, primarily, under the direction and immediate 
conservation of the fifth body, or Solar Principle, from which it emanates as a ray; 
then, ascending one degree, under the mediate influence of the intellectual world, 
and finally under that of a third cause, more ancient or more remote, which is the 
King of all beings, and around which the vast aggregate connects itself. This 
ulterior cause, or this principle, which it may be permissible to call the Being 
above our intelligence, or, if one pleases, the prototype of all that is, or better still, 
the Single Being, or the One (for this One must precede all the others, as being 
the most ancient), or, in fine, what Plato was wont to call the Being Supremely 
Good, this cause, I say, being the simple and single model of all that beings can 
contain, of beauty or perfection, of harmony and of potency, produced from 
Himself, by his permanent and primordial energy, the being similar in all respects 
to himself, the Sun-God, holding the middle ground between the intellectual 
causes and the active intermediary causes. 

Such is, at least, the doctrine which our divine Plato has expressed in these 
terms: ‘I define, then, the Intelligent Reason to be a production of the principle 
or being good par excellence, engendered supremely good, and like unto this 
principle, because it proceeds immediately from him. This Intelligent Reason thus 
sets the Sun in place, to. preside in the visible world, as it itself presides in the 
intellectual space, over all that is of the domain of the spirit and thought.’ 

Certainly, the light of the Sun must have the same analogy with all that is 
visible, as the truth has with all that is intellectual. But this first intellectual 
product, which I say emanated from the form of the first and sovereign good, 
because it was, from all eternity, in the proper substance of the latter, has received 
from it domination over all the intelligent gods, to whom it distributes the same 
gifts that it has received, and which it possesses from the sovereign good, or the 
Good Principle, par excellence, source of all benefit for the intellectual gods. 


GATHA I. — AHUNAVAITI 173 


I hardly need say to the reader who may have followed me so far, that 
here again we meet with Ahura Mazda, the Supreme Beneficence, and 
Cpénta-Mainyu, the Intelligent Reason. It is also to the purpose to note 
that the light of the Sun is treated as flowing, mediately, from the Deity 
as its source. And Julian says again: 


The sages of Phoenicia, versed in the knowledge of divine things, teach us 
that the splendour of the light diffused in the universe, is a real act of the purity 
of the intelligent soul of the Sun; and there is nothing improbable in their opinion. 
For the light being incorporeal, and as consequently it cannot have its source in 
any body, we may reasonably suppose that the pure energy of the solar intelligence 
issues from the luminous region that our Sun occupies, in the middle of the Heaven, 
whence it fills with its living radiance all the celestial globes, and whence it makes 
shine everywhere a divine and unmixed light. 

The All-perfect and the Eternal [Plotinus said], sends out from himself, in 
the overflowing of his perfection, that which is also eternal, and after him the 
best, viz.: The Reason or World-Intelligence, which is the immediate reflection 
and image of the Primal One, from which the world-soul eternally emanates. 


I come again to Cpénta-Armaiti. Etymological conclusions, based 
upon literal resemblances of words, are confessedly uncertain; and when 
to this is added, as in my case, scantiness of knowledge of Sanskrit and Zend, 
I cannot but have many misgivings as to the soundness of my deductions. 
But if the scholars fail to prove to me the meaning of a word, to my satisfac- 
tion, | must examine for myself. 

Ram, in Sanskrit, means “‘to rest, to rejoice,’ and as a noun, “‘a private 
| part.” Suram means “sexual love.’ Ramya means the same as ram. 
_Ramaya, “to exhilarate, to be delighted, to rejoice.” Rama (reversed, amar, 
'with which compare the Latin Amare, to love), is, ‘‘pleasing, a husband, 
a lover, the god of love,’ and ramati means love and paradise. 

Ris a semivowel, and a is very commonly prefixed to it as an augment; 

as it is also to words beginning with other letters. Augmentation consists 

in prefixing a short a either to the verbal root, or to the crude form of the 
/present tense, to form the imperfect and some other tenses; and some- 
times, also, in the present tense. This augment, Dr. Haug says (Essays, 
77), early became unintelligible, and was often left out; hence it does not 
regularly appear in the Zend. Examples of this augmentation, otherwise 
than in forming the tenses, are, from the Sanskrit root, pri, ‘‘to love,” 
prindmi., and in Zend G@frinamz, ‘‘l love;’ from ¢ta, Zend, ‘‘to stand,” agtvaiti, 
“being, existing; from the Sanskrit ram, ‘“‘to rest,’ avam (Lithuanian 
rimstu, ‘‘1 rest’), to which answer the Greek épéua épéuew, and the Gothic 
rimis. (Bopp, 111. § 935 n.) 


174 IRANO-ARYAN FAITH AND DOCTRINE 


Ati, suffixed in Sanskrit, and aiti in Zend, form adjectives, participles 
and abstract nouns. Haug (88) instances Armazti as one of these, and 
as meaning ‘‘devotedness’”’ and the sacred name of the earth. Another is 
bérézaiti, from berez, ‘‘high.’’ See further, as to the augment, Bopp, 1. 
§§537 to 541; and as to the terminations ati and aiti, Id. $$844 to 850. 

Thus derived, Armaiti means, as I had concluded before interrogating 
etymology as to its derivation, the power of production and increase, both 
by birth and growth, of living beings and the vegetable creation; which 
potency (female, of course, as productive), acts through the animal creation 
and the earth; and the name has been supposed to mean the earth, because 
of its productiveness. The instrument or passive agent has usurped the 
name of the active cause. 

The meaning of Cpénta I have already endeavoured to ascertain. Haug 
derives it thus (p. 89): Root ¢vi, ‘‘to thrive;’’ whence ¢pan and ¢pen, *‘thriv- 
ing,’ “‘excellent;’? comparative, masculine ¢gpanydo, ‘‘more excellent,’ 
cpenisto, “‘most excellent.’’ (vi, in Sanskrit, means ‘‘to swell, to increase,’ 
and another old verb ¢vi, ‘‘to shine,’ whence gvit, ‘‘white” and “‘shining;” 
but I do not see how we are to get the meaning ‘‘holy,”’ from either. 

Bopp, i. §50, says that ¢pénta, ‘‘holy,’’ is not corresponded to by a 
Sanskrit Swanta, which must have originally been in use, and which the 
Lithuanian szanta-s indicates. But I find in Benfey svdnta, 1. e., sva+anta, 
“the mind,’ evidently from sva, ‘‘one’s own or very self; soul.” 

Cpitama, which Haug insists was the family name of Zarathustra, is 
evidently from guit (Sansk.), ‘‘white, shining.’’ Tama is the superlative 
suffix, both in Sanskrit and Zend. (Cpitama means, therefore, ‘“‘most 
white, most shining;’’ and, as applied to men, ‘‘most noble, most illustrious.” 
And as Zarathustra was of high family, a chief and a military leader, and 
finally a monarch, I take (pitama, applied to him, to have meant ‘‘most 
noble.’’ 

I shall inquire hereafter more particularly what philosophic concep- 
tion was embodied in Cpénta-Mainyu, and what were the difference and 
relations between it and Vohfi-Mané, when I come to consider Dr. Haug’s 
notions in regard to the doctrine of the two Principles, of Light and of 
Darkness, of Good and of Evil. 

To what is said elsewhere of Khshathra-Vairya, I add here, that vara, 
in Sanskrit, means ‘‘better, best, excellent, precious, beautiful, eldest;” 
and asanoun, ‘soliciting, wish, boon, blessing ;’’ being in fact, v71+a, varada, 
“conferring a boon, propitious;’ varayitri, ‘“‘a husband.” Vazra, 1. e., 
virata, is ‘heroism, prowess;” vairdya, ‘‘to fight;’’ vairu, “‘heroic.’’ Also 
from uru, ‘large,’ comes variman, ‘“‘greatness,”’ variyams, comp. of uru, 
“oreater,” varishtha, superl., ‘‘greatest.’”” Also virya [compare the Latin 
vir, ‘a man’’], i. e., virvat+ya, means ‘‘strength, fortitude, power, heroism, 


GATHA I. — AHUNAVAITI 175 


_ dignity and splendour.” Vira (i. e., vrita, probably for original vara) is 
“heroic, strong, powerful, eminent, heroism, sacrificial fire.’’ Vir, is ‘‘to 
be valiant, to show heroism.” 


To Haurva is imputed the signification of ‘‘all, whole,” but Dr. Muir, 
by a note of interrogation, hints a doubt of this. It is supposed to be the 
same as the Sanskrit Sarva, ‘‘all, whole; and Haurvat or Haurvatdt to mean 
‘“holesomeness, health.’’ Carv and Sarv, in Sanskrit, mean ‘‘to kill;” caru 
or ¢ritu, or rather c¢ar+vau (Greek Kepauvos), is ‘‘an arrow, any weapon, 
the thunderbolt of Indra, passion, anger;’’ and Carva is a name of Siva, the 
Destroyer; while ¢drvara means ‘“‘nocturnal, mischievous, pernicious, 
darkness.’ But Sarva, probably sa+tra+va, means ‘all, every, whole, 
entire’ (compare Greek édos, Latin Salvus, salus), and we find in the Veda, 
Sarvatati = d6dorns, ‘totality,’ English, ‘‘the whole.” 

Amésha is considered to mean ‘undying,’ and ameretdt, ‘immortal.” 
Méré is considered to mean ‘‘to die,”’ méréthya, ‘death,’ and merejich, ‘‘to 
kill,’ and mahika, ‘‘death;’’ all in Zend. 

From mri, ‘‘to die,’ are derived, in Sanskrit, mriti, “‘death;”’ mritiyu, 
“death;’ mridh, ‘‘to kill’ mdra, ‘‘dying, death; mdraka, ‘‘a slayer;’ 
mérana, “‘killing;’ mé@ri, ‘‘killing;’ marana, ‘dying; maraka, ‘“‘epidemic, 
disease;’’ marata, ‘‘death;”’ martya, ‘‘a mortal, a man;’ marta, ‘‘a mortal, 
a man.’’ ; 

Amérétat is no doubt from the same root, but Amésha is from mish, ‘‘to 
wink, to contract the eyelids.’ Another verb, of the same letters mish, 
means ‘‘to sprinkle,’ as mih (for original, migh, does), whence (Benfey 
thinks) mesha, probably for meksha, ‘‘a ram.” It is from the first of these 
verbs that Bopp derives A mésha, non-conniventes, “‘unwinking or unsleeping.””’ 


’ 


CONTRARIES OF THE AMESHA-CPENTAS.* 


There are errors in the principal text, here, in regard to the contraries 
or opposites of the Divine Potencies. 

1. Anra, Afigra or afigré-mainyt is the contrary of Cpéenta-Mainyi, 
the Bright, White, Beneficent Intellect. The former part of the word is 
probably from a root which became the Greek @yxw, and in the Latin 
ango, ‘‘to press tight, throttle, strangle,’ and thence “to torture, vex, 
trouble.’ Afra-Mainyd is evidently ‘‘Maleficent Intellect,’ but I do not 
find that ara or afigra means “‘dark.”’ 

*This section, through (7) on page 176, was written much later than the main text 


and was inserted into it by the author to amend and correct interpretations which 
follow.—Transcriber. 


176 IRANO-ARYAN FAITH AND DOCTRINE 


2. Akd-Mané is, according to Dr. Haug, ‘‘naught-mind.” I do not 
find ako or its superlative ach+ista. Ak+tu, in Sanskrit is “night.” The 
root of Aké may be ajich, “‘to go, bend, curve,” and aké mean ‘wandering, . 
erratic,. perverse.” Aké6-Mané will thus mean, as it should, ‘‘Perverse 
Intellect, Unreason.’’ 

3. Andar is the opposite of Asha. The verb and is said to mean, ‘‘to 

bend;” and andha, ‘‘blind, obstructing the sight.” No doubt andar means 
‘“‘feebleness, weakness; but the Sanskrit does not furnish a derivation 
for it. 
4. Caurva is the opposite of Khshathra. It is either the Sanskrit Gee 
“to cling to, lean on” (with other meanings of uncertain authenticity), 
+va; or car, ‘‘to be weak,” +va. One meaning of ¢ri is ‘“‘to serve.” Cra, 
identical with cdr, is said to mean ‘‘to hurt, wound,” and its passive, ‘‘to be 
broken, split in pieces,’’ and its past participle, ‘broken, withered, wasted, 
decayed, slender, thin.” Carva, i. e., ¢ri+va, isa name given in a later age 
to (wa. Carvari, 1. e., Gritvan-+i, is “night, a woman.” Carana, akin to 
crt, is “refuge, protection, help, a protector;’’ garanya, ‘needing protection, 
helpless, poor, miserable.”’ 

Caurva, from ¢rit, must mean ‘‘submissiveness, dependence, servility.” 

5. Ndonhaithi, ndonhaitya, or nduihaithya, is the opposite of Cpénta- 
Armaiti. In the first form, it is identical with the Sanskrit nasati or 
ndsati, aonvh being the Sanskrit as and ah. Néofthem being ndsam, and 
Ahurdonhé (nom. plur. of Ahura), asurdsah. I think that the name is=the 
Sanskrit ma-sati or na-d-sati or (second form and third), na-satya or na-d- 
satya. Sati, 1. e., san+t, is, in Sanskrit, ‘‘gift, giving;’’ and the name may 
thus mean ‘‘not giving, returning or yielding, barrenness, sterility.” 

6. aura is the opposite of Haurvatdt. Tuvara in Sanskrit is “a 
eunuch;’ and Jaura, no doubt means “impotence, inability to procreate.” 

7. Zatrica is the opposite of Amérétat. The Sanskrit jis in Zend 2g: 
jrt, jar is “‘to waste away, decay, be sublimated, become rotten, fade, be 
consumed ;” and jar+ika, =zairika, is ‘decay, tabescence, caducity.’’ 


It is reasonable to suppose that the antagonistic evil spirits of the 
Amésha-Cpéntas contain in their names meanings exactly the opposite of 
those of the divine emanations respectively; and that to find out the mean- 
ings of the names of the evil beings will aid us in ascertaining the mean- 
ings of the good ones, their opposites. 

The antagonist or opposite of Cpénta-Mainyis is Anra (or Angro 
Mainyis), the spirit or essence of evil, harm and mischief. 


The opponent and opposite of Vohi#-Mané is Aké-Mané, Unreason. 

That of Asha Vahista is Andar, Andha in Sanskrit, ‘‘blind, obstruct- 
ing the light,’’ and Andh, a denominative verb of Andha, ‘‘to make blind, 
to obstruct the light;’’ @ndhya, “blindness; andhaka, “blind; andha-kara, 
“darkness; andhatd, andhatva, ‘blindness.’ Andar for andhar, is a noun, 
like patar, ‘‘father,’’ datar, ‘‘creator,’’ matar, ‘‘mother,” dtar, “fire,” and 
means literally the blinder, the one who makes blind. Ashais the flame and 
its light that enable men to see; and andar is, no doubt, ‘‘the darkness;’ and 
also, perhaps, untruth or falsehood, which blinds and misleads the mental 
vision, and is the antagonist of Asha as truth or the intellectual light. 

The opposite of Khshathra-Vairya is Caurva. Dr. Haug considers the 
equivalent of Sarva and Carva, names of Siva. These are, it is true, in the 
later Hindu books, names, epithetical only, of Siva, and the former of 
Vishnu also. I think it is as fanciful an idea, that either of these names 
and Caurva are identical, as that Naonhaithi and Nasatyas are so. 

(7, in Sanskrit, means ‘‘to liedown, to sleep,’’ and Cér, Sdr, ‘‘to be weak,” 
whence (from the former ¢7), Cayaya, ‘‘to cause to lie down, to throw down;”’ 
and from ¢ar, ¢aranya, ‘‘needing protection, helpless, poor, miserable.’”’ 
‘Urva, in Zend, means ‘‘mind, soul.’’ Caurva may, therefore, be acompound 
word, from ¢7 or gar, and whether from one or the other, would mean ‘‘the 
spirit of submission, submissiveness, obedience, subordination, and, in a 
‘worse sense, obsequiousness, cringing, the spirit of vassalage, and servility 
or servitude.’ That this is the very opposite of the supremacy and 
superiority of a people or individual, and of dominion and rule, is quite 
conclusive of the correctness of the derivation. 

All the original Sanskrit roots are biliteral, and the formation of 
Caurva from (7 is as natural as that of ¢rdvaya from ¢ru, Khraogya from 
‘Rhrug, grayati from ¢ri, and many others, where the 7 of the verb changes 
into a. 


| 
| 
| GATHA I. — AHUNAVAITI 177 
| 


The antagonist of Cpénta Armaiti is Ndonhaithi. Aonha, in Zend, 
means “‘he has been;’ and ndomha, “he has not been.”’ Aozha is the Zend 
form of the Sanskrit dsa, ‘‘he was;’’ dorhanm of asam, earnm. (Bopp,i.§56b). 
As is ‘‘to be, to exist,’’ which, with a, ‘‘not,’’ very often means ‘‘to be lost.’’ 
Asu means (Rig Veda I. 112. 3), ‘‘sterile, barren.’’ Nag, ‘‘to be lost, to 
disappear, to perish.’’ Ndsa (and naha also), ‘‘loss, destruction; and nasa 
becomes in Zend, ndonha, and the termination aiti or aithi gives the word 
the meaning of ‘‘causer or creator of sterility or barrenness;”’ and this means 
by laying in waste or destruction. The spirit of unfruitfulness, -infe- 
cundity, and that of waste, devastation and destruction is clearly the 
‘antagonist of Cpénta Armaiti, the divine productive power. 


178 IRANO-ARYAN FAITH AND DOCTRINE 


The antagonists of Haurvat and Ameretaét are Taura and Zatrica. 

I feel quite sure that Haurvat meant something that conduced to 
security and to length of life. This is plain to me from the intimate 
connection between it and Ameretdt. I do not believe that it is derived 
from Sarva, ‘‘all,’’ or ‘‘the whole,’’ because no meaning derived from that 
could characterize an emanation from the deity. I do not understand 
how the signification of ‘‘wholesomeness,”’ which means ‘‘salubrity,’’ comes 
from that, and I suppose Dr. Haug mistook the meaning of that word. 

Cri, in Sanskrit, is the deity of plenty and prosperity, the wife of 
Vishnu; also “fortune, success, happiness, prosperity, well-being;’ and 
Haurvat may come from this verb. It clearly means either health, or the 
peace, plenty and prosperity that conduce to long life. 

Sdra, in Sanskrit (perhaps, Benfey says, srita), has among other 
meanings, those of ‘‘affluence’”’ and ‘‘wealth,”’ “pith, sap’’ and ‘‘vigour.” 

Haurvatédt means ‘‘wholeness, entireness,’’ 6do77s. 


The names of the opponents of these emanations may confirm these 
conclusions as to Haurvat and Amérétat. 

I will inquire first as to Zairica. Z is very often, in the Zend, substi- 
tuted for the Sanskrit 7 and g asin ghénu for janu, ‘knee; yaz for yaj, ‘‘to 
adore;’’ zadsha, ‘‘to please,’’ from jush; zdta for jata, ‘‘born;’’ hizva for jihwa, 
‘“‘tongue;’ zdo from gaus, etc. (Bopp, $$58, 59, 37, 57). H, also becomes zg, as 
in azém, ‘‘1;’’ zacta, ‘‘hand;’’ zainiz, ‘‘he strikes;’’ vazazti, ‘‘he carries;’ ha- 
zanra, ‘‘thousand;’ ht, “‘for;’ mazé, ‘‘great’’—for aham, hasta, hantt, vahati, 
sahasra, hi, mahat, of the Sanskrit (Id. §57). 

Jvi, Sanskrit, in composition jai, means ‘‘to grow old, decay, be de- 
stroyed, fade;’’ and jaratha, ‘“‘old.’’ Zairica may come from this root, and 
with this, the meaning given to it, ‘‘destruction’’ agrees. Muir (Sansk. 
Texts, v. 231) gives zaurva, ‘‘old age,’’ as the equivalent of the Sanskrit 
jaras. With aka, aka, tka, uka, in Sanskrit, are formed adjectives, and 
nouns of agency or appellatives, as khan-ika, ‘‘a digger;’’ mush-ika, “‘a 
mouse’’ as “‘stealing;’’ ghdtwka, ‘‘destroying.”’ (Bopp, 111.951.) So that, if 
thus derived, zairica would mean ‘‘the destroying one, the destroyer.”’ 

As to Taura, the antagonist of Haurvat, I find in Benfey, trish, ‘‘to 
thirst, thirst;’’ whence, Gothic, thausjan, thaursus, etc.; old High German, 
durst; Anglo-Saxon, thurst, thyrr; English, thirst; Greek, repcouar; Latin, 
torrere, ‘‘to burn;” and torrens, ‘‘burning hot, inflamed.’ 

With the sufhx ra, base words are formed, like dipra, ‘‘shining;’ 
bhadra, ‘‘happy, good;” subhra, ‘‘dazzling, white;’’ chandra, ‘‘moon, as light- 
giving; mudira, ‘‘voluptuary;” chidira, ‘axe, sword,” from chid, ‘‘tocleave’’; 


GATHA I. — AHUNAVAITI 179 


and in Zend, cuwra, ‘‘shining;”’ gucra, ‘‘shining, clear;’ and Sara, ‘‘strong,”’ 
Sanskrit Sra, root svi, contracted su. (Bopp, 11. 939, 940). Eichoff gives 
this root as tars, ‘‘to dry up, to burn;’’ and thence, Greek repow; Latin, 
torreo:; Gothic, thairsa; German, durste, dorre; Lithuanian, trokstu; and 
Sanskrit tarsd, tarsus, ‘thirst, heat;’’ Greek, depeos, ‘‘torrid.’”’ Muir gives 
us, Sanskrit trishna, Zend, tarshna, mehirster 

The change of a, Sanskrit, into au, Zend, is common. I think faura 
means “fever, calenture,”’ as that makes hot, dry and thirsty. In all newly 
settled and especially alluvial countries, the marsh or swamp fever is one 
of the most common and fatal diseases*. And Taura, therefore, is fever 
sickness, or sickness generally, as the opposite of Haurvat, ‘‘wholesome- 
ness, health.’’ Caused by malarial miasma, too, was natural to consider 
it as an emanation from Anra-Mainyfis. Accordingly, he is said, in 
Fargard i., to have afflicted Hapta-Hindu with irregular fevers. 

And it is noticeable that the antagonist of Ameretdt is not Méréthya, 
“death” generally, from whatever cause, or Mérétat,’‘mortality or caducity;”’ 
but the Destroyer, as if there was particular reference to the invaders, who 
ruthlessly slew the Aryan colonists; and, also, that the antagonist of 
Khshathra is submission, sleep, slothfulness, as if with reference to those 
who tamely submitted to the infidels, accepted their yoke, and slept in 
cowardly apathy and indifference. 


I proceed now to the Second Gatha. 


*It should be remembered that the first link in the discovery of the Anopheles and 
its agency in the spread of malarial diseases, dates from several years after these 
pages were written.—Transcriber. 


GATHA II.— USTVAITI. 
HA I, YACNA XLII. 
Of this Gatha, Haug says (Essays, 146): 


Whilst the first Gatha appears to be a mere collection of fragments of songs 
and scattered verses, made without any other plan than to transmit to posterity 
what was believed to be the true and genuine sayings of the Prophet, in this 
Second Gathaé we may observe a certain scheme carried out. Although it 
contains, with the exception of a few verses only (xlvi. xlv. Spiegel, 13-17), all 
sayings of Zarathustra himself, yet they have not been put together, as is the case 
in many other instances, irrespective of their contents, but in a certain order, with > 
the view of presenting the followers of the Prophet, a true image of the mission, 
activity and teaching of their great Master. In the first section of this Gatha, 
his mission by the order of Ahura Mazda is announced; in the second, he receives . 
instructions from the Supreme Being about the highest matters of human 
speculation; in the third, he appears as a Prophet before a large assembly of his 
countrymen, to propound to them his new doctrines; and in the fourth or last 
section, we find different verses referring to the fate of the Prophet, the congrega- 
tion which he established, and his most eminent friends and supporters. 

This Gatha being the most important of the whole Zend-Avesta, from which 
to obtain an accurate knowledge of Zarathustra’s teaching and activity, I submit 
to the reader, in the following pages, a translation of the whole of it. 


This Gatha, he says (137), 


is called Ustvaiti, from the beginning words Ustd Ahmad, ‘Hail to him.’ Usté, it 
is said, means ‘Hail! Happiness, Health!’ Ustad, also, means ‘high, great’; and 
Ustatdi, ‘greatness’. Ustem is also said to mean ‘spoken’. Ahmdi is the dative 
of ho, ‘this, this one, he.’ ; 

1. Hail to him, who suffices for happiness to each! May Ahura create, 
making after his own wish! May power and strength (come to me) according 
to Thy will! That I may be able to maintain purity, give me that, O Armaiti 
(namely) kingdom, blessing, and the life of Vohi-Mano. 

(H.) .. Blessed is he, blessed are all men, to whom the living wise God of 
His own command, should grant those two everlasting powers (wholesomeness 
and immortality). For this very good, I beseech Thee (Ahura Mazda). Mayest 
Thou, through Thy angel of piéty (Armaiti), give me happiness, the good true 
things, and the possession of the good mind. 


In this and the second section, Zarathustra addresses Ahura, asking for 
power, and the establishment of his rule and government, and the over- 
throw and expulsion of the invaders. . 

I follow Spiegel, and think the verse means: 


Hail to him who hath in his gift good fortune for all the people. Mayest 
Thou, Ahura, who governest with power uncontrolled, exert this power over 
events and of Thy grace and favour, may Thy dominion and power enable me to 


i 


SS 


GATHA II. — USTVAITI 181 


maintain the true faith. Give me that, Armaiti, dominion, victory, and the 
blessing of Vohfi-Mand! 


The ‘‘Life of Vohfi-Man6d” means nothing. Spiegel guesses it may mean 
“earthly life.’’ I do not know what the original word 1s, which he translates 
This must be more nearly correct: 


bp | 


‘life.’ Haug translates it ‘‘possession. 
and to possess the Divine Wisdom is to be inspired by it. 


2. To the man, full of brightness, may the brightness which is the best of all 
be given. Manifest Thyself, O Holiest, Heavenly Mazda, Thou who createdst, 
O Pure, the good things of Vohfi-Mané, day by day, from love for long life. 

(H.) .. I believe Thee to be the best being of all, the source of light for the 
world. Everybody shall choose Thee (believe in Thee), as the source of light, 
Thee, Thee, Holiest Spirit Mazda! Thou createst all good true things by means 
of the power of Thy good mind, at any time, and promisest us (who believe in 
Thee), a long life. 


It must be admitted that there is little meaning in the translation of 
this verse by Spiegel. Nor, the two translations being so utterly different, 
does one help us to understand the other. 

Haug does not find here, in the first line, a word meaning “‘man.’”’ He 
renders by ‘‘being’’ the word which Spiegel so translates. And it will be 
seen in other passages that the word translated ‘‘man’”’ often means an 
individual, e. g., one of the emanations. The word rendered “‘brightness,”’ 
evidently means, in other passages, good fortune, prosperity, especially 
that of the Aryan country. I think that the verse should be read: 


May that glory, which is the most excellent of all, be bestowed upon us by the 
Being who has the fullness of glory. Show Thyself forth, O Most Beneficent 
Intelligence, Mazda! Thou, O Source of the True Faith, who didst utter forth 
the excellent thoughts of Vohfi-Mané, day after day, desiring thereby to give 
long life. 

3. May every man attain the best, who teaches us to know the right paths 
for profit, for this corporeal world as well as for the spiritual. The manifest 
towards the worlds in which Ahura dwells (and) the offerer, who is like Thee, 
wise, holy, O Mazda. 

(H.) .. This very man (Cradsha) may go (and lead us) to Paradise, he who 
used to show us the right paths of happiness, both in the earthly life and that of 
the soul, in the present creations, where Thy Spirit dwells, the living, the faithful, 
the generous, the holy, Mazda! 


I read this: 


May every man attain good fortune, who makes known to us the right courses 
to be followed, to be of benefit to this Aryan land and to our lives; who openly 
promulgates the faith in the Aryan regions, wherein Ahura abides; the sacrificer, 
who is, in wisdom and excellence like unto Thee, O Mazda. 


182 IRANO-ARYAN FAITH AND DOCTRINE 


These were the coadjutors of Zarathustra, of whom Jamacpa was the 
foremost, who traversed the country as missionaries, arousing the people 
from their lethargic apathy, to make common cause against the infidels. 


4. Thee thought I as the Strong, as well as Holy, O Mazda, as Thou with 
Thine own hand protectest the blessing which Thou has created for the good as 
well as for the wicked; the warmth of Thy fire, endued with pure strength, when 
there came to me a robber of Vohfi-Mané. 

(H.) .. I will believe Thee to be the Powerful Holy (God) Mazda! For 
Thou givest with Thy hand, filled with helps, good to the pious man, as well as 
to the impious, by means of the warmth of the fire, strengthening the good things. 
From this reason, the vigour of the good mind has fallen to my lot. 


This I read: 


I conceived of Thee, Mazda, as the Powerful! as well as Beneficent One. For 
Thou, with Thine own hand preservest the blessing which Thou didst create for 
those alike of the true faith and the infidel oppressors—the heat of Thy fire; but 
endowed by Thee with the potency of religious worship, when there came to me 
energy from Vohi-Mané. 


The word which Spiegel translates by ‘‘robber,’’ Haug renders by 
“vigour.” Spiegel thinks that the line refers to ‘‘a legend respecting 
Zarathustra, with which we are not acquainted.”” What he imagines ‘‘a 
robber of Vohfi-Man6”’ to be, he does not tell us. The Parsees for whom 
Dr. Bleeck’s translation was prepared, will not have been much enlightened 
by this and hundreds of other lines, that are merely nonsense. 

Zarathustra, to revive the zeal of the Aryans for the true faith, and so 
to arouse and unite them against the northern invaders, and the native 
tribes allied with them, magnifies here the attributes and supremacy of 
Ahura Mazda, and the potency of his worship to give victory. His 
beneficence and power preserve the fire, for all men alike; which, used for — 
the sacrifice, has the potency of faith and worship, but to the Aryans only 
came, in hymns and prayers, the victory-giving energy of the Divine 


Wisdom. 


5. For the Holy One, I held Thee, Mazda-Ahura, when I first saw Thee at 
the origin of the world, as Thou effectest that deeds and prayers find their 
reward; evil for the evil, good blessings for the good, at the last dissolution of the 
creation, through Thy virtue. 

(H.) .. Thus I believed in Thee as the Holy God, Thou Living Wise! 
Because I beheld Thee to be the primeval cause of life in the creation. For Thou 
hast made holy customs and words, Thou hast given a bad future to the base, 
and a good to the good man. I will believe in Thee, Thou glorious God, in the 
last (future) period of creation. 


GATHA II. — USTVAITI 183 


Here the two translations in a measure agree. I read the verse: 


I deemed Thee to be the Beneficent, Ahura, when, at the first settlement of 
the Aryan land I saw that Thou didst cause observances and prayers to produce 
fruit, of misfortune for the faithless and prosperity for the true believers. 


The last line, I think, belongs to the next verse. If it does not, it and 
the one that precedes it contain no verb, and are therefore incoherent and 
expressive of no idea. 


6. At this dissolution there wil! come to Thy Kingdom, O Holy, Heavenly 
Mazda, through good mindedness, he through whose good deeds the world in- 
creases in purity. Armaiti teaches them, the leaders of Thy Spirit, when no one 
deceives. 

(H.) .*. In whatever period of my life I believe in Thee, Living Wise, in 
that Thou camest with wealth and with the good mind through the actions of 
which our warriors thrive. To these (men who were present) Armaiti tells the 
everlasting laws, given by Thy intellect, which nobody may abolish. 


Here the same Zend word is translated by “dissolution” by Spiegel, 
and ‘“‘period’”’ by Haug; and what the former rendered by ‘‘will come” the 
latter translates by ‘Thou camest.”’ 

It will be seen in many passages that the “creation” of Ahura is the 
Aryan people or country. And I read this verse, with the last line of the 
fifth, thus: 


At the final division and distribution of the country conquered and acquired 
by Thee, by means of Thy power exerted in our behalf through Thy prayers and 
Mantthras, all those by means of whose exploits and services the domain of the 
true faith shall have been enlarged in the land, shall for their loyalty and fidelity, 
O Supreme Intelligence, Mazda, share the land over which Thou wilt then reign; 
and Armaiti will bestow the blessing on these, the ministers of the teachings of 
Thy intellect; these whom no one has been able to lead astray, seducing them 
from the true faith and Thy cause. 

7. For the Holy One held I Thee, Mazda-Ahura, as it came to me through 
Vohti-Mané and asked me, ‘Who art Thou? To whom dost Thou belong? How 
shall I, at the question, teach to know the signs of the day, in reference to Thy 
worlds and the bodies?’ 

(H.) .. Thus I believed in Thee, Thou Holy, Living, Wise Spirit! There- 
fore he (Cradsha) came to me and asked, ‘Who art Thou? Whose son art Thou? 
How dost Thou at present think to increase and improve Thy estates and their 
beings?’ 


Spiegel says that the latter question must be ascribed to Zarathustra, 
not to Ahura Mazda; but I think he is mistaken. In verse 9, Ahura asks 
him, ‘‘What wilt thou know, etc.?’’ And so here, I think, heis represented 
as asking what He shall teach him; a mode of asserting to the people that 
‘the words about to be spoken were dictated by Ahura. I do not know 
how Haug brings in Cradsha. 


184 IRANO-ARYAN FAITH AND DOCTRINE 


What Spiegel translates ‘‘worlds and bodies,” is, with Haug, ‘“festates 
and beings.’’ I read thus: 


- I deemed Thee to be the Beneficent One, Mazda Ahura, as it (Thy Spirit) 
came to me through Vohii-Mané, and asked me, ‘What art Thou? Of whom 
art Thou the votary?’ [Not, I think, ‘declare whom Thou art, and on whom 
Thy being depends.’] How shall I, upon thy questioning, teach thee revealings 
of the Light, in respect to thy countries and people? 


“The signs of the day’’ is nonsense. In verse 15 we find the Divine 
Intellect acknowledged to have given Zarathustra ‘‘tokens for the under- 
standing;’’ and the two phrases, I imagine, mean one and the same thing. 
“Of the day’ may mean “plain, clear, intelligible” ; and words dictated by 
inspiration were properly styled “signs,” the outward expressions and 
representations, the symbols, signs and tokens of the Divine Thoughts. 


8. Then spake Zarathustra to him first: ‘Since manifold torments are 
desirable for the wicked, so may I suffer for strong joy to the pure; since I will 
bring knowledge in the power of the Ruler, so will I as long as I exist, laud and 
praise Thee, Mazda.’ 

(H.) .*. I replied to him: Firstly, I am Zarathustra. I will show myself 
as a destroyer to the liars, as well as be the comforter for the religious men. As 
long as I can praise and glorify Thee, Thou Wise, I shall enlighten and awaken 
all that aspire to property (who wish. to separate themselves from the nomadic 
tribes, and become settlers in a certain country). 


It is to be supposed that this is a reply to the questions asked by Ahura. 
He would hardly have been represented as asking who it was that 
addressed him, and whose son; or as needing to be told that it was Zarathus- 
tra, who, if he was inquired of as to his parentage, made no reply to that, 
though Haug makes him say: 


‘Firstly, I am Zarathustra.’ [I think we may read the verse thus]: Then 
made Zarathustra this first reply to him: ‘Since that which is of vital necessity 
is utterly to defeat and bring calamity upon the infidels, enable me thus to give 
occasion for great rejoicing to the faithful Aryans. Since I will use my power as 
Ruler, to enlighten the people with knowledge, so will I, all my life, adore and 
worship Thee, O Mazda.’ 


But “in the power of the Ruler’? may mean that he will instruct the 
people in the true faith, by means of the potency and inspiration of Khsha- 
thra or Vohfi-Mano. 


Cela va sans dire, that the reader must often enough think the interpre- 
tations I give of the text to be latitudinous, and my conjectures venture 
some and of doubtful legitimacy. I am myself distressed with like 
misgivings, and welcome some guesses as that of Haug in the last line of 
this verse, as at least entitling me to a recommendation for mercy, upon 


GATHA II. — USTVAITI 185 


conviction. I think I might even justify, by the extraordinary want of 
resemblance between Spiegel’s and Haug’s translations. 

The conviction was forced upon me that these were patriotic odes, 
addressed to the Aryan people, urging them to unite with Zarathustra in 
the attempt to free part of the country from the tyranny of northern 
invaders who had conquered it. Of course, when so convinced, this be- 
came for me the one key of interpretation. Without it, the whole seems 
to me both incoherent and worthless. As to the nature of Ahura and the 
‘Amésha-Cpéntas, I have no doubts at all, nor have I any as to the general 
meaning of the hymns. 


9. For the Holy One held I Thee, Mazda Ahura, when it came to me through 
Voht-Mané, asking me, ‘what wilt Thou know?’ 

(H.) .. Thus I believed in Thee, the Holy One, Thou Living Wise! There- 
fore He came to me with the good mind (and I asked Him) ‘To whom dost 
Thou wish the increase of this life should be communicated?’ Standing at Thy 
fire among Thy worshippers, who pray to Thee, I will be mindful of the truth 
(to improve all good things), as long as I shall be able. 


This verse, Spiegel says, is very obscure. Most of it seems plain 
enough. I read it: 


I deemed Thee to be the Beneficent, Mazda Ahura, when Thy Spirit came to 
me through Vohi-Mand, asking me, ‘What dost Thou desire to know?’—‘The 
orisons of religious adoration for Thy sacrifices, as many as I can receive and 
recollect.’ 

10. Give Thou to me perfect purity, since I desire it for myself, Thou who 
art bound with wisdom. Ask us the questions which Thou hast for us, for Thy 
questions are those of the mighty, since to thee the Ruler gives strength at will. 

(H.) .. Thus mayest Thou grant me the truth. Then I shall call myself, 
if accompanied by the Angel of Piety, a pious, obedient man. And I will ask in 
the behalf of both of us, whatever Thou mayest be asked. For the King will, as 
it is only allowed to mighty men, make Thee for Thy answers a mighty fire (to 
cause Thy glory and adoration to be spread over many countries like the splendour 
of a blazing large flame). 

‘Both of us’ [Haug says] refers to Zarathustra and Kava Victacpa, for whose 
welfare and renown the Prophet is here praying. Spiegel says (Gloss): ‘Thou be- 
comest mighty when thou utterest the law.’ 


It is difficult to say, he says, ‘what is the meaning of this strophe, 
‘nce we do not know to whom it is addressed.”’ I assure the reader, who 
therwise may well doubt it, that these translations are, really, of the same 
erse. As far as I can discern the original, hidden behind the two, it 
ems to me that Zarathustra both asks and is answered in it. As Haug 
‘anslates by ‘‘angel of piety” the word which Spiegel renders by ‘‘wisdom,”’ 
id as Armaiti is said by the latter, elsewhere (Note 1, to Yag. 2.), to be 
. the older writings especially the Goddess of Wisdom, I presume that 


186 IRANO-ARYAN FAITH AND DOCTRINE 


she is named here. For ‘“bound,’’ Haug has ‘‘accompanied.’”’ I read his 
request: 


O Thou who art inseverable from Armaiti, give Thou to me in perfection the 
true faith, since I ask it for myself [and the reply of Ahura and Cpénta Mainyia]. 
Ask us the questions which thou hast for us, for thy questions are those of one 
invested with power. {Uttered by whom the responses will be potential; as ‘the 
Ahurian Question’ means the replies of Ahura to questions prompted by himself; 
and these questions, eliciting the responses, are deemed one with them in potency]; 
since to Thee, Khshathra gives absolute dominion [i. e., royal authority without 
limitations, autocracy; which will be found elsewhere to be the meaning of ‘ruling 
at will’|. 

11. As the Holy One thought of Thee, Mazda, when it came to me through 
Vohti-Man6, when it was first taught me through your prayer, that the spreading 
abroad of the law through me among men was something difficult. That I will 
do which was said to me as the best. 

(H.) .*. Thus I believed in Thee, the Holy One, O Living Wise! Therefore 
he (the angel Cradsha) came to me with the good mind. For because I, who am 
your most obedient servant amongst men, am ready to destroy the enemies first 
by the recital of your words; so tell me the best to be done. 


Nothing is more noticeable in these translations than the uncertainty 
as to the tenses of the verbs. It seems to prove that the rules of conjugation 
are as yet imperfectly known, though stated with apparent confidence by 
Bopp, Muir and Haug. Thus, in this verse, where one reads ‘‘that will 
I do,’ the other has ‘‘to be done;”’ and “was said to me,’’ and ‘‘so tell me” 
represent the same words of the original. So do “‘it was first taught me” 
and ‘“‘by the (future) recital.” 


I think that this verse should be read: 


I deemed Thee to be the Beneficent [‘from whom blessings flow’], O Mazda, 
when Thy inspiration came to me through Vohfi-Mand6; when I was first taught, 
through your prayers [the prayer Ahuna Vairya, the first and greatest of all, the 
words of which were dictated by Ahura], that by the promulgation of the Ahurian 
doctrine, through me, among the Aryans, the infidel power would be crushed 
(‘destroy the enemies’ Haug.] I will follow that course which I was thus instructed 
would insure success. | 

12. Since Thou hast commanded me, ‘come especially to the pure,’ socommand 
me not that which will not be heard, so that I lift myself up before for me has 
arrived obedience united with great blessing, which will turn your pure gifts to 
profit for the warriors. . 

(H.) .*. And when Thou camest to instruct me, and toldest me the true 
things; then Thou gavest me Thy command not to appear (before large assemblies 
as a prophet), without having received a (special) revelation, before the angel 
Craésha endowed with the sublime truth, which may impart the good things to 
the two friction woods, for the benefit (of all beings) have come to me. 


In parenthesis, also, after the words ‘‘friction woods”’ (‘‘by means of 


which the holiest fire, the Source of all good, in the Creation, is produced”). 


GATHA II. — USTVAITI 187 


| 
, I do not know what the Zend word is here, which is translated ‘“‘warriors”’ 
| and “‘friction woods,’’ i. e., the two pieces of wood by which in the Vedic 
worship fire was always produced. The Sanskrit word for these pieces of 
wood is arani, and @rya means ‘“‘warrior.’’? The similarity is probably as 
great in the Zend, and the word may be different in different manuscripts. 
The same disagreements as to modes and tenses of verbs are found here, 
as in other verses. It is so general, indeed, as to need no further notice. 
I read the verse thus: 


Since Thou hast commanded me to teach especially those of the true faith, so 
do Thou not command me to preach that which will not be heeded, whereby I 
may rise in arms (against the infidels) before Cradsha conjoined with great success 
shall have come to me, who will make your words and observances of devotion 
be victory for the Aryan armies. 

13. As the Holy One thought I Thee, Mazda, when it came to me through 
Vohii-Mané (that) I should teach the right guidance of the will. Give me the 
(reward) of a long life, as no one obtains from you, among the desirable of creation, 
who are named in Thy Kingdom. 

(H.) .*. Then I believed in Thee, Thou Holy One, the Living Wise! There- 
fore He came to me with the good mind. Let me obtain the things which I wished 
for; grant me the gift of a long life; none of you may detain it for me, for the benefit 
of the good creation subject to Thy dominion. 


This means, I think: 


I deemed Thee to be the Beneficent, Mazda, when Thy inspiration came to me 
through Vohii-Mané, that I should teach the people to submit to right govern- 
ment. Give me the gift of long life, as no one obtains it from you, to be bestowed 
upon the most esteemed among the Aryans, whose names are often spoken of in 
the land which is Thy kingdom. 


I am not at all sure that I understand the phrase translated “as no 
one obtains from you.’’ Haug has it ‘‘none of you may detain it from me.” 
The origirfal is very probably corrupted. 


14. The wished-for, what a wise man gives to his friend, for me, O Mazda, 
Thy perfect rejoicing. What Thou, O Khshathra, hast commanded from purity 
will I encourage the heads of the doctrine, together with all those who recite by 
Manthras. 

(H.) .*. Therefore the powerful proprietor of all goods (Cradsha), communi- 
cated to me, his friend, knowledge of Thy helps (Thy powers); for, endowed with 
all the gifts granted by thee, as to the various kinds of speech, like all other men, 
who recite Thy prayers, I was resolved upon making my appearance in public as 
a prophet. 


“Thy perfect rejoicing’ probably means that great joyfulness and con- 
tent which peace and prosperity cause. I do not think that Zarathustra 
asked long life and this rejoicing, for himself alone. The purpose of these 


188 IRANO-ARYAN FAITH AND DOCTRINE 


hymns was to incite the people to engage in a hazardous enterprise; and 
whatever rewards are asked for or promised are for them, and as incen- 
tives. Perhaps the latter portion of the preceding verse, and the first 
two lines of this, form but one sentence, and mean, 


Grant, in answer to my prayer, the request for a longer life than any one has yet 
obtained from you, among the deserving of the Aryans, who are under Thy rule 
[or distinguished in the Aryan land]; for me, what a wise man gives his friend, 
Thy perfect content. 


I read the residue of the verse: 


What Thou, O Khshathra, hast commanded, I will, by the efficacy of the true 
faith, encourage the religious teachers and all the worshippers who recite Thy 
Manthras to do. 


The ‘‘Heads of the doctrine,’ I imagine, were the highest among the 
priests, and ‘‘those who recite the Manthras’” the body of the priesthood. 


15. As the Holy One thought of Thee, Ahura, when it came to me through. 
Vohfi-Mané6, and gave tokens for the understanding; swift thought is the best, a 
perfect man shall not seek to make a bad one contented, then became all the bad 
to Thee as Holy. 

(H.) .*. Thus I believed in Thee, Thou Holy One, Thou Living Wise! There 
He came to me with the good mind. May the greatest happiness brightly blaze 
out of these flames! May the worshippers of the liar (bad spirit) diminish! May 
all these (that are here present) address them to the priests of the Holy Fire. 


One or the other translator is all at sea here. Except the two lines 
repeated from former verses, the translations contain wholly different 
ideas. Each, literally read, is chiefly nonsense; and that of Haug would 
make the Gathds poor stuff to have been preserved so many ages, and 
which had better be at once burned as worthless. In that of Spiegel there 
may be a meaning concealed. Perhaps it is this: 


When Thy inspiration came to me through Vohii-Mané6, and imparted these 
expressions of Thy thoughts, comprehensible to the human understanding. 
Prompt determination is best [as the opposite of indecision and hesitation in resolv- 
ing what course to adopt]; an Aryan of the true faith should not endeavour by sub- 
mission to conciliate the oppressors; for thus all the infidels would become as 
acceptable to Thee as those devoted to the true religion. 

16. I, Zarathustra, O Ahura, rejoice myself with the Heavenly, I am of all 
the Holiest. May the corporeal be holy, the vital powers mighty, may the Sun 
be beholding in the Kingdom of Armaiti, may they give blessings for works through 
Vohti-Mano. 

(H.) .. Thus prays, Living Wise, Zarathustra and every holy (pure) man 
for all that choose (as their guide) the Holiest Spirit. Essence and truth (the 
foundations of the good creation), may become predominant in the world! In 
every being which beholds the Sun’s light, Armaiti (the Genius of Piety) may 
preside! She who causes by her actions through the good mind, all growth. 


GATHA II. — USTVAITI 189 


Here Haug has “‘she who causes” (which I think is right), for Spiegel’s 
“may they give;” and “all growth”’ for “blessings,” the meaning probably 
being fruits and benefits. In fact, Spiegel, mistaking the character of 
Armaiti altogether, adapts his translation, here as elsewhere, to the mistaken 
idea; as Haug everywhere does his, to his theory that the Gathds were 
wholly religious and philosophical instruction, though there is neither 
philosophy nor instruction in them, nor common sense, as he translates 
them. 

Amid the confusion of modes and tenses, persons, numbers and cases, 
it is impossible to know the sense of the verse; and the discrepancy as to 
the meaning of particular words is quite as great. I offer the following as 
a mere conjecture: 


I, Zarathustra, O Ahura, rejoice in the protection of the divine emanations 
and place my reliance on the Divine Wisdom. May the Aryan people become 
obedient to the true faith, and the vital powers of the race be thereby strong. 
May the Sun shine beneficently in the realm of Armaiti, and abundant blessings 
crown the labours of the husbandman for acts of worship inspired by Voht-Mano. 


GATHA II. 
HA II, YACNA, XLIII. 


1. That ask I Thee, tell me the right, O Ahura, unto the praise of your 
praise, mayest Thou, O Mazda, teach me, the friend. Through purity, may 
friendly helpers be our portion, until he shall come to us through Vohti-Mando. 

(H.) .«. That I will ask Thee, tell it to me right, Thou Living God! whether 
your friend (Craésha) be willing to recite his own hymn as prayer to my friend 
(Frashaostra or Vistacpa), Thou Wise! and whether he should come to us with 
the good mind to perform for us true actions of friendship. 


The meaning is, according to Haug: 


The Prophet wants to ascertain from Ahura Mazda, whether or not the genius 
Serosh would make communications to his (the prophet’s) friend. 


“Unto the praise of your praise” cannot be a translation of the original, 
unless that is itself nonsense, and in the request to be taught “unto” it, I 
see no meaning. The version of Dr. Haug is silly, hardly respectable 
twaddle. ‘‘Whether your friend is willing to recite his hymn!’ The two 
versions agree in nothing, neither in the meaning of single words, nor in 
the grammatical construction, nor in the modes, tenses or persons of the 


verbs. 
And who is “he who is to come through Vohfi-Mané? Spiegel’s 


“friendly helpers”’ are, for Haug, ‘‘true actions of friendship.”’ 
I can only guess the meaning to be: 


I ask Thee, this: Give unto me true answer, Ahura, be Thou pleased, O 
Mazda, to teach me, your votary, the hymns that belong to your worship. 
Through the true faith, may we obtain allies, until he shall come to us through 
Vohti-Mano. [By ‘he,’ Dr. Haug understands Cradsha.] 

2. That will I ask Thee, tell me the right, O Ahura! How is the beginning 
of the best place (Paradise), how is it to profit (him) who desires after both (the 
Avesta and Zend, according to Spiegel). For Thou art, through purity, the holy 
over the wicked, the ruler over all, the Heavenly, the friend for both worlds, | 
Mazda. | 
(H.) .. That I will ask Thee, tell it right, Thou Living God! How arose 
the best present life (this world)? By what means are the present things (this 
world) to be supported? That Spirit, the Holy (Vohii-Man6é), O True Wise 
Spirit, is the guardian of the beings, to ward off from them every ill; he is the 
promoter of all life. 


I read this, after the first line: 


How is the fertile alluvial country to become Aryan? How are those to 
possess and enjoy it, who are struggling to maintain possession of both countries? 
For it is Thou who art, by means of Thy true religion, supreme over the infidels, 


GATHA II. — USTVAITI 191 


the Sovereign over all, the Heavenly, the Protector of both Aryan countries, 
Mazda. 


But the first question may be, ‘How did the Aryans first obtain 
possession of Airyanem Vaéj6?”’ 


3. That ask I Thee, tell me the right, O Ahura! Who was the father of the 
pure creatures at the beginning? Who has created the way of the sun, of the 
stars? Who (other than) Thou (causest) that the moon waxes and wanes? That, 
Mazda, and other (things), I desire to know. 

(H.) .. That I will ask Thee, tell me it right, Thou Living God! Who 
was, in the beginning, the father and creator of truth? Who made the sun and 
stars the way? Who causes the moon to increase and wane, if not Thou? This, 
I wish to know, except what I already know. 


| Dr. Haug (p. 137), gives us the original and a literal rendering of this 
_verse, as follows: 


Tat thiva pereca eres mot vaochd, 
That Thee I will ask right me tell, 
Ahura! Kagna zatha ptad ashahya paouruyo 
Ahura! , What man Creator father of purity first. 
Kagna géng ctaremcha dat advanem? Ke 
What man sun and stars made path? Who 
ya mado ukhsh yérti nerefcaitt — thwat? 
that the moon increases wanes besides Thee? 
Tachit Mazdé vacemt anyacha viduye. 
Such things Mazda I wish and other to know. 


| Here, Haug translates ashahyd, ‘‘purity,’”’ but at page 150, ‘‘truth,”’ 
-and ‘‘such things I wish, and other, to know” (with which Spiegel’s 
| translation agrees), becomes at page 150, ‘‘this I wish to know, except 
\what I already know; which has a very different and not an improved 
|meaning. 

_  Ashahyd, in the second line is, according to Haug, the genitive 
singular, in, the Gathas; ahya being the termination of masculine and 
‘neuter nouns, ending in a, in that case and number, as asya is in the 
| Sanskrit. I do not see how it can be made to mean “‘pure creatures,” as 
it is by Spiegel. That line, it seems, must be read, ‘‘Who, at the beginning, 
was the Creator-Father of the true religion?” 


4. That will I ask Thee, tell me the right, O Ahura! Who upholds the earth 
and the unsupported [the luminaries], so that they fall not; who the waters and 
trees; who has united swiftness with [given motion to] the winds and the clouds? 
Who, O Mazda, is the creator of Vohi-Mand6? 

(H.) .. Who is holding the earth, and the skies above it? Who made the 
waters and the trees of the field? Who is in the winds and the storms that they 
so quickly run? Who is the creator of the good-minded beings, Thou Wise? 


192 IRANO-ARYAN FAITH AND DOCTRINE 


5. That, . . . . Who, working good, has made light as well as dark- 
ness? Who, working good, sleep and waking? Who, the morning-dawns, the 
noons, the nights? Who (him) who considers the measures of the law? 

(H.) .. . . . . Who made the lights of good effect, and the darkness? 
Who made the sleep of good effect, and the activity? Who made morning, noon 
and night, reminding always the priest of his duties? 


Spiegel’s translation of the last line cannot be correct. After asking 
who made light and darkness, and morning, noon and night, the question 
who made the priests would hardly be asked, in the same breath. The 
‘Measures of the Law”’ are either the metrical hymns of the Mazda- 
yacnian religion, or the times and hours for the feasts and sacrifices. The 
last two lines may mean: 


Who has made the mornings, noonsand nights, for him who observes the fixed 
times of religion? 

6. That will I, . . . . These sayings—are they also clear? Does Armaiti 
increase purity through deeds? Does the kingdom belong to Thine on account 
of their good-mindedness? For whom hast Thou made the going cow, as a 
gracious gift? 

(H.) .. . . . . What verses I shall recite, if the following ones have been 
recited. [Here, says Haug, are quoted the beginning words of three certainly 
ancient prayers, which are no longer known]. Piety doubles the truth by her 
actions. He collects wealth with the good mind: Whom hast Thou made for 
the imperishable cow, Ranydskerett? 


This, Haug says, “is a mythological name of the earth, to be found in 
the Gathdas only.” It means, ‘“‘producing the two friction woods.” 

Certainly, we find kere, ‘‘to make;’’ kerepam, ‘‘the body;” and kerent, 
‘to operate, surgically;’’ and avani means the pieces of wood to produce 
fire. Kyi, in Sanskrit, is ‘‘to make,’ and kriti, ‘‘making, action.’’ Spiegel 
translates this compound word, ‘‘a gracious gift;’’ and: az7 is translated by 
him, ‘‘going, walking,’ and by Haug, “‘imperishable.”’ I cannot understand 
how the ‘imperishable cow’’ is a mythological name of the earth, meaning, 
“producing the friction woods.’’ Rd, I find, means, ‘‘to give;’’ asit does in 
Sanskrit; and ra, ‘‘to go, move,’”’ in Sanskrit, as rakh and rangh do. 


Following Spiegel, I take the meaning of the verse to be: 


Is there any doubt as to the answers to these questions? ‘Does Armaiti, by. 
the labours of the agriculturist, extend and amplify the true religion?’ ‘Do 
superiority and rule belong to Thy children [the Aryans], on account of their 
loyalty?’ ‘For whom didst Thou create the cattle, a bountiful gift?’ 

vs That, . . . . Who has created the desired wisdom, together with the | 
kingdom? Who created through His purity, the love of father to son? For these, - 
I turn myself most to Thee, Heavenly, Holy, Creator of all things! 

(H.) ..  . . . . Who has prepared the Bactrian (bérékhdha) home, with its 
properties? Who fashioned, moving up and down, like a weaver, the excellent 


GATHA II. — USTVAITI 193 


Son out of the Father?* To become acquainted with these things, I approach 
Thee, Wise, Holy Spirit, Creator of all things. 


Bérékhdha has ascribed to it, the sense of “high,” “elevated.’’ Bahr or 
varh, in Sanskrit, means ‘‘to be pre-eminent.’ In the First Fargard, the 
name of Bactria is Bakhdhi. So that I see no reason for imputing to 
Bérékhdhi, the meaning of ‘‘Bactrian.’’. Nor can I understand how the same 
word should be taken by Spiegel to mean ‘‘wisdom”’ and by Haug ‘‘home.’’ 


I conjecture the meaning of the verse to be: 


Who created the Pre-eminent Wisdom (Vohii-Man6), united with Dominion 
(Khshathra-Vairya)? Who, by means of His true religion, created (between 
Himself and the believer) the love of Father to Son? To know these things, I 
address myself to Thee, above all, Divine, Beneficent, Creator of all things. 

8. That willl, . . . . Thy five-fold precept, O Mazda, the prayers accord- 
ing to which Thou art asked through Vohfi-Mané, the purity which is to be 
known perfectly in the world—how can my soul rejoice itself with these good 
things (and) obtain them? 

(H.)  .. What soul (what guardian angel) may tell me good things, to 
perform five times (a day) the duties which are enjoined by Thyself, Thou Wise! 
And to recite those prayers which are communicated for the welfare of all beings 
by the good mind? What good, intended for the increase of life is to be had, 
that may come to me? 


) Spiegel says, of ‘‘the five-fold precept,” ‘‘the meaning of this allusion is 
_ not known.” Haug says, ‘‘the so-called five Gahs: Hdvdnim from 6 to 10, 
a.m.; Rapithwan, 10 a. m. to 3 p. m.; Uzayéirina from 3 p. m. to 6 (sun- 
set); Atwigrithema from 6 to 12 p. m.; Ushahina from 12 to 6 a. m.” 


Perhaps, to be read: 


Thy five-fold precept, O Mazda; the prayers, in the words whereof, inspired 
by Vohti-Mané, Thou art petitioned; the true faith which is to be known by all 
in the Aryan land—how can my soul, obtaining these excellent favours, rejoice 
itself with them? 


“Through Vohfi-Mand” may mean, however, that the Divine Wisdom 
or Word, being, as Philo says, the mediator between God and man, who 
intercedes for the latter, the prayers, addressed to Him, are transmitted 
or conveyed to the Very Deity, Ahura Mazda. 


9. That, . . . . How shall I maintain for myself pure, the pure law 
which the Lord of the Wise Realm teaches? Truthful kingdoms (possessest 


*This refers to the production of fire by means of two wooden sticks, which was in 

ancient times the most sacred way of bringing into existence, the Fire, commonly called 

“Ahura Mazda’s Son. (Haug). I have not found that this, the mode of producing the 
Sacrificial fire among the Indo-Aryans, was also used among the Irano-Aryans. It is said 
that they kept their fire always burning. 


194 IRANO-ARYAN FAITH AND DOCTRINE 


Thou); swiftness, O Mazda, Thou who rejoicest the dwelling with Asha and 
Voht-Mano. 

(H.) .«. How shall I bless that creed which Thy friend (Serosh), who 
protests it with a true and good mind, in the Assembly of the Heavenly Spirits, 
ought to promulgate to the Mighty King? 


nee thinks 


How shall I maintain uncorrupted, for myself [to effect my purposes], the 
true religious doctrine, which the Lord of the Domain of Wisdom (Vohti-Man6) 
teaches; loyal dominions and zealous service, O Mazda, Thou, who by Asha and 
Vohti-Man6é, makest homes happy? 

10. That will I, . . . . About the law which is the best for beings, which 
furthers me continually, the worlds in purity, makes right with the words and 
deeds of perfect wisdom—for my wisdom, I desire Thy gifts of fortune, O 
Mazda. 

(H.) .«. .. . . In the faith which, being the best of all, may protect my 
possession, and may really produce the good things, by means of the words 
and actions of the angel of the earth. My heart wishes that I may know Thee, 
Thou Wise! 


I take it, from Haug’s translation of this verse and the next, that what 
Spiegel here calls ‘‘Perfect Wisdom”’ is, in the original, Qpénta Armaiti. 
And, according to Spiegel, I think the verse means: 


In regard to the doctrine which is of the most benefit to men, which continually 
ameliorates the condition, by the true faith, of the Aryan countries, causing them 
to prosper with the words and harvests of Armaiti. That I may have this as 
mine, I beseech Thee for Thy beneficence that gives good fortune. 

11. That, . . . . How does a share in wisdom come to those to whom, 
O Mazda, Thy law is announced? -I desire to know Thee first of them, all the 
others I will watch from hate of the (evil) spirit. 

(H.) .«. . . . . How the angel of earth may visit those men to whom the 
belief in Thee is: preached? By these there I am acknowledged as a prophet; 
but all dissenters are regarded as my enemies. 


I read this verse: 


How may a part of the favours of Armaiti be bestowed on those to whom, 
O Mazda, the doctrine of Thy religion is imparted? I desire Thee to be known — 
first of all, by them. All the others I will watch on account of their enmity. | 

12. That, . . . . Who is pure among those for whom I ask, who wicked? | 
To whom (cleaves) the evil, is he himself the evil? Who to me as a wicked 
man opposed Thy profit as a foe, wherefore is he not the evil whom one takes © 
as such? | 

(H.) ... .. . Who is the religious man and who the impious, after 
whom I wish to inquire? With whom of both is the black, and with whom the — 
bright one? Is it not right to consider the impious man who attacks me or Thee 
to be a black one? | 


GATHA II. — USTVAITI 195 


There is at least a general resemblance between these translations of 
this verse. I think we may read: 


) Who among the Aryans for whom I pray, is an adherent of the True Faith, 
and who is irreligious? Is he who consorts with the unbeliever himself an infidel? 
Why is he not an unbeliever and to be regarded as such, who as an infidel might do, 
uses against me, being thereby my enemy, the wealth that comes from Thee? 

13. That, . . . . How shall we drive away the Drujas from here, away 
to those who are the champions of disobedience? Who do not unite themselves 
to the pure when they mark him, do not desire after that for which the pure 
spirit asks. 

(H.) .. How shall we drive away the destruction (destroyer) from this 
place to those who, full of disobedience do not respect the Truth in keeping it, nor 
care about the thriving of the good mind? 

How shall we expel the Drukhs from our country, driving them away to 
where those abide who are the ringleaders of disobedience to Thy law (the 
Daevas); and those who do not ally themselves with the apostle of the True 
Faith when they recognize him, do not care for that which the soul of the believer 
prays for? 


These latter, I think, are the native tribes, and perhaps the perfidious 
Aryans. Of the Drukhs I have already spoken. Haug translates the 
word ‘‘destruction;”’ but in Sanskrit dru means ‘‘to run, to attack, to hurt;” 
and druh, ‘‘to hurt, an injurer;’”’ and the same drukh, therefore, meant 
“marauding riders.”’ 


14. That will I, . . . . How shall I, through Purity, get the Drukhs into 
my power, in order to slay them with the Manthras of Thy precept, bring forth 
a mighty overthrow among the wicked, to the deceivers and godless, that they 
may not come again? 

(H.) .. . . . . How shall I deliver the Destroyer to the hands of Truth 
to be annihilated by means of the hymns for Thy praise? If Thou, Wise, 
communicatest to me an efficacious spell to be applied against the impious man, 
then I will destroy every difficulty and every misfortune. 

How shall I, by means of Thy Holy Faith, overcome the Drukhs, thereby 
| to slay them by means of the hymns which Thou hast dictated, and win a great 
| victory over the infidels, and over the apostates and atheists, that they may never 
again invade the land? 
| “Purity’’ means the True Faith, and the adherence to it and the practice 
of its duties and observances. Perhaps it is best translated by ‘‘Piety,”’ 


nthe present sense of that word. 


15. That will I, . . . . Whether Thou rulest openly in that time with purity, 
| when both the imperishable hosts came together * according to those laws which 
| Thou, O Mazda, teachest, where and to which of both givest Thou the victory? 


*The tradition refers this to the time of the Resurrection, when the hosts of Ahura 
Mazda and those of Anra Mainyus will encounter each other, and the former prove 
‘“ctorious. (Spiegel.) 


| 


| 


Sa er 


196 IRANO-ARYAN FAITH AND DOCTRINE 


(H.) .. When or to whom of the lords givest Thou as proprietor this fat 
flock (of sheep), two armies being gathered for a combat in silence, by means of 
those sayings which Thou, Wise, art desirous of pronouncing? 


‘‘Tn silence’ is the meaning imputed by Haug to the Zend word, what- 
ever it is, which Spiegel considers to mean ‘‘imperishable.’’ Remembering 
that in verse 6 of this section, Haug translates azz ‘“‘imperishable,’’ and 
Spiegel ‘“‘going, moving, walking,’’ we may be permitted to doubt whether 


here the original word means “‘imperishable,” whatever it may be. Omit- 


ting this epithet, the plain sense seems to be: 


That will I ask Thee . . . . whether Thou wilt, by the potency of 
piety distinctly determine the issue, giving effect unto that true doctrine which it 
is Thyself, O Mazda, that teachest, when the Aryan and infidel armies engage in. 
battle? To which cause and to which army of the two wilt Thou give the victory? 

16. That will I, . . . . Who is the victoriously smiting, through (Thy) 
powerful word who are? Make manifest to me a wise law for the creatures 
in both worlds. May obedience come, through the good spirit, to that one whom-. 
soever Thou wilt, O Mazda. 

(H.) .. . . ... Who killed the hostile demons of different shapes, to 
enable me to become acquainted with the rules established for the course of the 
two lives (physical and spiritual)? So may the angel Serosh, assisted by the good 
mind, shine for every one towards whom Thou art propitious. 

Who is it that is to be victorious, smiting and slaying the foe? Who are 
to be so through Thy powerful Word? Show unto mea wise Ruler for the Aryan 
people in both their countries, and let €radsha come, through Vohi-Man6, unto 
him whom it may please Thee to select. 

17. That will I, . . . . When shall I attain to the dispensation which 
proceeds from you, for your completion, which is the wish of my words. 
That Haurvat and Ameretat may be rulers, according to this Manthra, which is 
the gate which proceeds from purity. 

(H.) .*. How may I come to your (of God and the angels) dwelling- plat 
to hear you sing? Aloud I express my wish to obtain the help of the angel of 
Integrity, and that of Immortality, by means of that song which is a treasure of 
truth. 

When shall I be endowed with power, emanating from you, for the 
accomplishment of your will, for which I petition by my prayers; that Haurvat 
and Ameretat may be sovereigns in the land, by the efficacy of this Manthra 
which is the utterance of piety? 

18. That will I, . . . . How shall I, through purity, make myself worthy 
of reward? Ten male horses and one camel, which Haurvat and Ameretat have 
promised me, that I may offer both to Thee. 

(H.) .*. How shall I, Thou True, spend this gift, ten pregnant mares and 
even more, to obtain in future the two powers of integrity (wholesomeness) and 
immortality, in the same way as Thou hast granted them to these men (to othem 
known to the prophets)? | 


| 


How shall I, by what services of religion, make myself worthy of Thy 
favour? Shall it be by. sacrificing to Thee ten male horses and a camel, whick 
Haurvat and Ameretat have promised me? 


GATHA II. — USTVAITI 197 


19. That will I, . . . . He who withholds this reward from the worthy, 
if one gives nothing to him, the truth- speaking, what is the punishment there- 
for at first? I know that which will follow at last. 

(H.) .. How is the first intellect of that man who does not return what he 
has received to the offerer of this gift, of him who does not grant anything to the 


speaker of truth; for the last intellect of this man (his doing) is already known to 
me. 


! Dr. Haug supplements this utter nonsense by this note: 


The first and second intellects are notions of the Zoroastrian philosophy; see 
the fourth essay. The first intellect is that which is innate to the soul which 


came from Heaven, the second is that one which man himself acquired by experi- 
ence. 


| The verse, as translated by him, only becomes more hopelessly meaning- 
less, when darkened by this commentary. 


What is the present punishment for him who prevents him who deserves 
it from achieving this success, by giving no aid to him, the promulgator of the 
true faith? What the future punishment will be, I know. 

20. Have the Daevas ever been good rulers? Of that I ask, who will war 
against these through whom the Karapas and Ucikhschas give the cow to Aesh tha; 
the Kavas so greatly increased themselves. Fodder is not to be given to them 
through Asha as a reward. 

(H.) .*. What are, Thou good Mazda, the Devas? Thus I might ask Thee 
for those who attack the good existence (the good beings) by whose means the 
Priest and Prophet of the idols expose the earth (the cultivated countries) to 
destruction; and, J wish to know besides, what the false prophet has gained by 
doing so. Do not, O True God, grant him a field to fence it in (to make it his 
own property). 


I think that the reader, if he has read what precedes, will agree with 
‘me, that it would be useless to endeavour to extract any coherent sense out 
of Dr. Haug’s translation; and that although Mr. Bleeck, expressing the 
lhope * ‘that Professor Spiegel’s commentary will render the Gathds at 
least tolerably intelligible;” adds, ‘“‘which is more than can be said of them 
at present,”’ still it is possible, seeing through his translation, to ascribe to 
‘these old hymns a rational purpose and an object, and a connected sense. 
df Dr. Haug’s version is at all correct, they are not worth a thousandth 
Part of the labour already bestowed on them. That the translation of 
Spiegel, notwithstanding Haug’s sweeping denunciation of it, and the 
account the latter gives of his own superior qualifications for the task, is 
im great measure, in the main, indeed, literally correct, I am the more 
convinced because, although the general meaning of the different works, 
and especially of the Gathas, is widely different to him and myself, it 
sustains, I think, my interpretation, without being at all made with reference 


198 IRANO-ARYAN FAITH AND DOCTRINE 


to it; and in fact being supposed by Spiegel to have another construction 
altogether, in its leading features. | 
I read the last verse: 


Have the Devas ever been beneficent rulers? Therefore I ask, who will unite 
with me in warring against these, by whom the Karapas and Ucikhschas are 
enabled to rob us of our cattle, and the Kavas have been so greatly enriched with — 
booty? Asha will not permit our crops to be given to them in the way of tribute; | 
li. e., if we united against them, Asha, the Divine Power of Truth, displaying © 
itself as our valour and strength, will prevent them from seizing our grain as | 
tribute.] 


Spiegel considers the Karapas, Ugikhschas and Kavas as different _ 
kinds of evil spirits. What use evil spirits would have for ‘‘fodder”’ he 
seems not to have considered. They are, undoubtedly, native Turanian 
tribes, enabled to plunder the country by an alliance with the Drukhs or 
Toorkhs, who had invaded it, and held a large part of it. 

In regard to this latter name, I.add here, that ¢ and d are both dentalall | 
as th is, and therefore are commonly interchanged. The Sanskrit duhitri 
becomes the Greek dvyarnp; dwar; dupa (Greek); the Zend, dva, the Gothic | | 
ivai; and dasa and dashina, Zend, the Gothic tathun and taishvd. The 
Sanskrit dhi becomes the Greek 61; madhu, pebv, and dadhami, 7tOnu. | 
The change of drukh into Toorkh is therefore simple enough. 


GATHA II. 


HA III, YACNA XLIV. 


Having thus enlarged upon the supremacy, wisdom and beneficence of 
_ Ahura Mazda, the relations of the Aryans to Him as His creatures, the 


In 


potency of the Amésha-Cpéntas and their power to benefit men, the efficacy 
of worship, devotion, piety and prayer; and the certainty that to Ahura 
alone, 
and plenty; all which he has endeavoured to impress on the popular mind, 
in the shape of questions addressed to Mazda, Zarathustra now directly 
addresses and exhorts the people, for the same great purpose of organizing 
a powerful and continued movement against the Drukhs and the allied 
tribes, as follows: 


and to His emanations could the Aryans look for victory, prosperity 


1. Now will I say to you; now give ear unto me, now hear, ye who are near, 
ye who are afar, that which is desired. It is now manifest, the Wise have created 
all. Evil doctrine shall not for the second time destroy the world, evil choice 
has the bad lighted on with the tongue. 

(H.) .. All ye, who have come from nigh and far, listen now and hearken 
(to my speech). Now I will tell you all about that pair of spirits, how it is known 
to the wise. Neither the ill-speaker (the Devil) shall destroy the second (spiritual) 
life, nor that man, who being a liar with his tongue, professes the false (idolatrous) 
belief. | 

Now I will speak to you; now give ear unto me; now hear, ye who are near 
and ye who are afar off, that which now necessity demands. It has now been 
plainly made known to you that the Amésha-Cpéntas are the authors of all that 
is good. Irreligious doctrine will now again bring calamity upon the Aryan land; 
the Spirit [Aké6-Mané or Anra Mainyus himself], whose utterances are those of 
irreligion, has chosen that part that shall bring upon him disaster. 

2. Now will I announce: the two Heavenly Ones at the beginning of the 
world—of these two thus spake the Holy One to the Evil; not do our souls, not do 
our doctrines, not our understanding, not our wishes, not our sayings, not our 
works, not the laws, not the souls, unite themselves. 

(H.) .. I will tell you of the two primeval Spirits of Life, one of whom, 
the White one, told to the Black; ‘Do not follow me, the thoughts, the words, 
the intellects, the lores, the sayings, the actions, the meditations, the souls.’ 


a note, Haug says: 


‘All things are now following me, I am the only real Master and Lord, Thy 
empire is nothing but illusion.’ 


I do not see how this can be got at, even by his own translation. 


Now will I make this known; the two Divine Ones, at the beginning of 
things (were); of these two, the good or Bright One said to the evil or Dark One 
(Cpénta Mainyus to Anra Mainyus); neither our thoughts, nor our teachings, 


200 IRANO-ARYAN FAITH AND DOCTRINE 


nor our understanding, our purposes, our words nor our works, nor our laws, nor 
our attributes are in unison. 

3. Now will I say to you what as the first in the world, the wise Ahura Mazda 
has said to me; ‘He among us who will not act according to this Manthra, namely, 
according to the spirit as well as the word, to him will the end of the world turn 
to downfall.’ 

(H.) «©. I will tell you the first thought of this life, which the Living Wise 
communicated to me, to those among you who do not live according to the sayings 
(of God and His Angels), as I think and pronounce them; to these men the end 
of life may be a help. 


Dr. Haug explains the ‘‘end of life’ as “experience;” and says: “Its 
meaning is that experience will convince them of the truths of the 
prophet’s words.” 


Now will I tell you what to me, first of all in the Aryan land, Ahura Mazda 
has said: ‘Whosoever among your people will not obey the commands of this Man- 
thra according to its meaning as well as to its letter, upon him what is finally to 
happen in the land shall bring calamity.’ 

4. Now will I announce to you who is the best in this world (proceeding) 
from Holiness, Mazda knows (him), who created him, the Father of the good 
effective spirit. His daughter is Armaiti, the well-doing. Not to be deceived 
is Ahura, the all-knowing. 

(H.) .. Thus I will tell you which is the best substance of this life. The 
Wise, who created it, possesses it by means of truth. (J will speak of him) the 
Father of the good active sense (mind), whose daughter Armaiti is endowed with 
good actions. Not is the Being who creates all, to be deceived. 


In subsequent verses of this hymn Ahura is called ‘‘Holiest.’’ In the 
third Gatha ‘‘the Holiest Spirit”? is Vohi-Mané, and Zarathustra teaches 
“Holiness.’”’ In this verse Haug gives us ‘‘Truth”’ as the meaning of the same 
word. The verse is difficult to understand, although the version of 
Dr. Haug is of some assistance. With many doubts, I conjecture its 
meaning to be: | 


Now will I promulgate among you that which in this land is most potent 
for good, the issue (or utterance) of the Divine Truth. Mazda, from whom it 
came forth, the Father of the Excellent Efficient Spirit (Vohfi-Man6, among 
whose ‘works’ are the Manthras and prayers), is its essence. His daughter is 
Armaiti, the beneficent; Ahura, the All-knowing, is not to be deceived. 

5. Now will I say to you what the Holiest has in words imparted to me—a | 
prayer, which the people shall recite, the most beneficial to men [to the Aryans]. 
He who therefore renders me obedience, and teaches it farther, to him come 
Haurvat and Ameretat, through the deeds of the Good Spirit, Ahura Mazda. 

(H.) .. I will tell what the Holiest delivered to me, the word, the best to 
be heard by men, to all who pay me attention, and have come here for this pur- _ 
pose. Wholesomeness and immortality are by means of the good mind’s actions, ~ 
in the possession of the Living Wise. : 

Now will I say to you what the Most Beneficent One has in words im-_ 
parted to me, a prayer which the people shall recite, the most potential for benefit — 


GATHA II. — USTVAITI 201 


to men [to the Aryans]. Whosoever, therefore, shall pay obedience to me and 
win for me that of others, to him will Haurvat and Ameretat come, by the action 
of Vohfi-Mané, Ahura Mazda. 

6. Now will I say to you the greatest things of all: praise with purity (of 
him), the wise there (of those) who are. May Holiest, Heavenly Ahura Mazda 
hear it, may He to whom praise is asked by good mind, may He, through His 
understanding teach me the best. 

(H.) .. Thus I will tell you of the greatest of all (Cradsha), who is praising 
the Truth and doing good, and of all who are gathered round him (to assist him), 
by order of the Holy Spirit (Ahura Mazda), the Living Wise may hear me; by 
means of his goodness the good mind increases (in the world). He may lead me 
with the best of His wisdom. 

Now I will declare to you what is the most mighty of all things; praise 
(adoration), with sincere piety, of the Amésha-Cpéntas, who are present (at all 
worship). May the most beneficent, divine Ahura Mazda hear it, He to whom 
adoration is due by all who are devoutly loyal. May He, through His divine 
wisdom, teach me that which is the best. 

7. He for whose profit desire all the offerers, who were ever living, or are so 
still. Immortality is the wish of the soul of the pure; strength, which isa weapon 
against the wicked; the kingdom, whose creator is Ahura Mazda. 

(H.) .. By means of His power and His rule, the generations gone by sub- 
sisted, and also those to come will subsist on him. The sincere man’s mind is 
aspiring to the everlasting immortality, the destroyer of the wicked; she is in the 
possession of the Living Wise, the Lord of the creatures. 

He for the benefits in whose gift all the worshippers offering sacrifices, 
that ever live have prayed, and those now living do pray. The earnest entreaty 
of the soul of pious believers is for security of life, for the divine strength, which 
is a weapon against the infidels; for that superiority and rule which are the creation 
of Ahura Mazda. 

8. Him will we serve with praiseworthy prayers; for now it is evident to the 
eyes, he who in works and words of the Good Spirit knows purity, he (knows) 
Ahura Mazda. His praise also will we lay down in Gard-Nemana. 

(H.) .. Him whom I desire to worship and celebrate with my hymns, I 
beheld just now with my eyes, Him who knows the truth, Him, the Living Wise, 
as the source of the good mind, the good action, and the good word. So let us 
put down our gifts of praise in the dwelling-house of the (heavenly) singers* 
(angels). 

Him, Ahura, we will worship with prayers that entitle to blessings; for 
now, it is evident by what the eyes behold, that he who by the observances and 
words that are the utterances of Vohfi-Man6 knows the true religion, he hath 
cognition of Ahura Mazda Himself [because He manifests Himself, through 
Vohii-Mané, the Divine Wisdom, in the symbolism of ceremonial observances 
and the thoughts expressed in the hymns that are His out-speaking]. His place 
of worship, also, we will build on the Mountain of Adoration. 


*It is thus, that Haug translates Gar6-NemAna, which the commentators term the abode 
of Ahura Mazda. I find in Benfey giri (for original gara; cf. Slav. gora, dpos, probably 
from gur for gar), ‘a mountain’; and nam, ‘to bow to,’ namas, ‘bowing, adoration.’ 
The suffix ana forms abstract substantives, as, in Sanskrit, gamana, ‘the going,’ and 
ippellatives like mayana (root nt), ‘the eye,’ as ‘guiding,’ vadana, ‘mouth,’ ‘as speaking,’ 
2tc., and in Zend, zavana, ‘living.’ (Bopp, 2i7., §§932, 852, 876, 877.) I think, therefore, 
-hat Garé-Nemdna is ‘The Mountain of Adoration,’ or ‘of Worship.’ 


IRANO-ARYAN FAITH AND DOCTRINE 


9. Him we will content with good-mindedness, who made the rejoicing and 
the enjoyful serviceable to us, our cattle, our men, so that they may increase 
through the purity of Vohfi-Mané, unto the good birth. 

(H.) .. Him will I adore with our good mind, Him who is always propitious 
to us at day and night; He, the Living Wise, who by His own labour is making 
the properties (to the religious men), may advance the thriving of our cattle and 
our men, and through the sublimity of the good mind, protect the truth.. 

By loyal devotion, we will win the favour of Him who made prosperity 
and adversity serviceable to us. May Mazda Ahura make our possessions — 
serviceable to us, our cattle, our people, so that, through the true faith, which is 
from Vohti-Mand, they make increase with abundant progeny. 

10. To Him desire I to draw near, with the offering of Armaiti, who is called 
with name as the Wise Lord. He who announces Him with purity and good- 
mindedness, to him will Haurvat and Amérétat in the kingdom, continually give | 
power and strength. 

(H.) .. Him will I adore with the prayers of our devotion, who is known 
alone to be the Living Wise; because He is acknowledged as intelligent, and 
endowed with the true good mind. In His empire, there are wholesomeness and | 
immortality. He grants this world these two everlasting powers. 

With Him, I desire to commune, by means of offerings of the fruits of the > 
earth; to Him who is called by us, Ahura Mazda. Unto the man who with 
sincere faith and loyal singleness of heart proclaims Him the true God, Haurvat 
and Amérétat will give continually increasing might and strength in the Aryan 
kingdom. 

11. May there come to Daevas, then to men, scorn if they scorn Him, the 
contrary, if they highly esteem Him; to the serviceable Wise, is, through the Holy | 
Spirit, friend, brother, father, Ahura-Mazda. . 

(H.)  .. He who thinks the idols, and, besides, all those men who think of » 
mischief only, to be base, and distinguishes such people from those who think of | 
the right; his friend, brother or father is Ahura Mazda, Himself. Thus, is the | 
saying of the Supreme Fire Priest. 

May contumely be the lot of the Daevas, and through them men, if they | 
scoff at Him, but the contrary future to men who revere Him! Ahura Mazda is — 
the friend, the brother, and the father of the wise who serve Him (or sacrifice to | 
Him). | 


GATHA Il. 
HA IV, YACNA XLV. 


1. What land shall I praise, whither shall I go praying, after that I have 
imparted individuality and obedience? Those do not make me contented who 
act after their own pleasure, nor, again, the evil oppressors of the region. How 
shall I satisfy Thee, Mazda Ahura? 

(H.) .. To what country shall I go? Where shall I take my refuge? 
What country is sheltering the Master (Zarathustra) and his companion? None 
of the servants pays reverence to me, nor do the wicked rulers of the country. 
How shall I worship Thee further, Living Wise? 

What land shall I commend, whither shall I go to worship, when I have 
secured to the people self-government [or independence] and obedience? Those 
do not content me, who in inactivity, consult their own pleasure, nor do the 
unbelieving oppressors of the land. How shall I effect what Thou desirest, 
Mazda Ahura? 


This is the only sensible interpretation I can find for the verse. 


“Imparting individuality and obedience’ answers to ‘‘sheltering the 


Master and His companion, 


) 


with Dr. Haug. Neither means anything 


and the two translations so disagree as to the meanings of particular words, 
the particles and the cases of the nouns, that the sense of the passage is 


mere matter of conjecture. It is most probable that the trouble is the 
word rendered “imparted ;’’ and that this should be “parted with;”’ ‘‘entirely 
lost; 
debating the propriety of abandoning the Aryan country. We should 
probably read the first lines: 


I 5S 


abandoned the struggle for.”” For certainly Zarathustra was not 


What land shall I commend, whither shall I go to worship, when I have 
abandoned the struggle for independence and the free exercise of our worship? 


I conceive that he intended to remind the people that there was no 


ther land to which they could go, when their freedom, the great Aryan 


1eritage, should be lost, and their worship forbidden. 


2. I know that I, O Mazda, am without concupiscence: I have little wealth, 
few men: I complain to Thee, mayest Thou see it, O Ahura, affording joy which 
a friend gives to a friend; instruction, the pure goods of Vohfi-Mané, O Pure. 

(H.) .. I know that I am helpless. Look at me being amongst few men, 
for I have few men; I implore Thee, weeping, Thou Living God, who grantest 
happiness, as a friend gives to his friend. The good of the good mind is in Thy 
own possession, Thou True! 

I know, O Mazda, that I have no ambition (for power or greed for wealth), 
I have little wealth and a slender following. I make my plaint to Thee, mayest 
Thou give heed to it, Ahura, and give me that cause for gladness which a friend 
gives to a friend—counsel, the spiritual teachings of Vohfi-Man6, O Source of Faith. 


204 IRANO-ARYAN FAITH AND DOCTRINE 


3. When, O Mazda, come the increasers of the days, who step forwards to 
the maintenance of the pure world, with performed precepts, the souls of the) 
profitable, to whom comes profit through Vohfi-Mané6? For me, I desire Thy. 
instruction, O Ahura. 

[Haug says]: I omit the third verse, consisting of several sentences which 
seem not to be connected with each other. 

When, O Mazda, will those appear, through whom there will be length of 
days [longer lives] in the land? Those, who will march (against the Drukhs), to. 
save from ruin the Aryan land, with full observance of Thy precepts, that are. 
the life of that which is the cause of prosperity, and by which comes good fortune: 
through Vohti-Man6? I pray Thee, O Ahura, for foreknowledge of this. 

4. They who do purity, these the wicked hinder, the cows from going forward | 
through the districts and regions. He, the Tyrant, worthy of death by his deeds, 
he who by resistance to him takes away the rule or the life, O Mazda, he- 
obtained for the cows the granaries of wisdom. 


This is one of many verses, which conclusively prove that the life-. 
purpose of Zarathustra was to arouse the Aryan people to unite and. 
combine, under his leadership, to expel the Drukhs from the Aryan, 
country, and to reduce to their former state of submission and dependency, 
the native tribes allied with them. 

It seems to me, that, wanting this key to Ave meaning of the Gathas, 
Dr. Haug could not correctly translate these old poems, more properly to 
be styled ‘“‘songs’’ or ‘‘odes’’ than ‘‘hymns,”’ in one sense of today of that 
word. Taking them to be entirely religious, and to have been composed and 
recited by Zarathustra to promulgate his new doctrine, as polemics against 
the old Aryan fire-worship, whose partisans persecuted him, and as a 
vindication of his claim to the character of an inspired prophet, Dr. Haug, 
of course, found them incoherent and incomprehensible, wherever they 
could not be made to fit that theory, as in the third verse of this hymn. | 
To him, Zarathustra was wholly priest and prophet, inculcating devotion 
and virtue. He was, in fact, no prophet, as he did not pretend to be able 
to foretell future events; and he was soldier, general, and finally king, both 
of the mother-country and its colony. | | 

Dr. Spiegel, also, failed to see, I venture to think, the real meaning of 
the Gathas and of much of the other writings of the Zend-Avesta. To 
him, also, Zarathustra was wholly a religious teacher. But he translated, 
as literally as he could, and as correctly as it was possible for him to do, 
holding this view of the poems. But he did translate literally, giving only 
the words that are among the derivative meanings of each, or the Parsee 
false meaning, which suited his view. He has not tried to pervert the 
text to make it fit his theory; and, therefore, we can generally see the real 
meaning through the erroneous one. There are, also, many errors, indeed, a 
general current of error in his translations, in consequence of his conviction 
that Zarathustra taught the immortality of the soul and a future existence. 


GATHA II. — USTVAITI 205 


\ 
' 


‘The words “heavenly,”’ “immortality,” “world,” “purity, 


ey oC 


creatures,’’ 
“creation,” “‘wicked,’’ and many others, are always non-equivalents of the 
original words. If we add to this, that neither Spiegel nor Haug knew the 
nature or meaning of the Amésha-Cpéntas, and that the latter holds that 
Zarathustra’s doctrine was pure monotheism, and insists that he did not 
teach the co-existence of the good and evil principles, we shall not wonder 
at the enigmatic character of a large part of each translation. I need not 
speak of grammatical uncertainties. The reader who compares the trans- 
lations, will find them in every verse. Single words, also, often have radi- 
cally different meanings to the two translators. If the Sanskrit is the best 
guide to the meaning of Zend words, it is very easy, also, to make 
2tymological mistakes by referring Zend words to the wrong Sanskrit 
roots, not only because two or more of them, with totally different meanings, 
are often the same or nearly the same, but because of liability to err in 
regard to the transmutations of letters and to additions made to the roots 
in forming derivative words. 


I read verse 4, in what seems to me to be its plain sense, thus: 


The unbelievers harass those who openly perform their religious duties, 
and prevent their driving their cattle to be pastured in the districts and distant 
regions of the Aryan land. Whosoever, O Mazda, by uniting in armed resistance 
against the Tyrant, who by his outrages, deserves death, shall aid in depriving 
him of his power or his life, he will obtain for the cattle the grain that he (the 

_ Tyrant) has previously stored up. 


Haug’s translation of this verse is as follows: 


(H.) .. The wicked man enjoys the fields of the angel of truth, who is 
protecting the earth in the district as well as in the province, but by choosing 
evil instead of good, he cannot succeed in his deeds. Who drives him out of his 
dominion, or out of his property, Thou Wise, he is going further on the paths of 
good intellect. 

5. Whoso as ruler gives not to him who brings hurt, skilled from the law, or 
from the covenant; whoso as a right liver, pure, to the wicked, he is intelligent, 
he shall speak forth for himself, he is raised, Mazda Ahura, above oppression. 

(H.) .. If in future the ruler takes hold of one who trespasses the law, or 
if a noble man takes hold of one who violates the bonds of friendship; or if a 
religious man, living righteously, takes hold of a wicked man, he shall then, having 
learned it, inform the Master; into distress and utter want he shall be thrown to 
be unhappy. 

Whosoever, being a chief (of a clan or tribe), pays not tribute to the 
marauding unbelievers, whether he pays heed, in refusing to do it, to the obliga- 
tions imposed by his religion, or to his treaties of alliance (or of submission); 
whosoever as one of the true faith, and truly living as such, refuses to pay tribute 
to the infidel, he is of right judgment and shall speak out boldly for himself, and 
his boldness will insure him against oppression. 


206 


IRANO-ARYAN FAITH AND DOCTRINE 


6. What man does not willingly approach him, he goes openly over to the 
creation of the Drujas; for he is a wicked one, who is best for the wicked, the pure 
to whom the pure is friendly, so long as the first law endures, Ahura. 

(H.) .. But who, although he may be able, does not go to him (the chief 
of the community), he may, however, follow the customs of the untruth now 
prevailing. For he is a wicked man whom another wicked considers to be the 
best one, and he isa religious man whose friend the religious man is. Such sayings 
of old hast Thou revealed, O Wise! 

The Aryan who does not voluntarily rally to him (to the chief who defies 

the infidels), unmistakenly goes over to the hordes of the Drukhs. For he is an 
infidel, who gives aid to the infidel, and those are true believers, to whom the 
true believers are friends, so long as the law that has been from the beginning 
endures, O Ahura. 
7. Whom has Mazda appointed a protector for my fellows, if the wicked 
chooses me for vengeance? What other than Thou, the Fire and the Spirit, 
through the deeds of both of whom, purity is increased, this help for the law tell 
me. 

(H.)  .. Who is appointed protector of my property, Wise, when the wicked 
endeavour to hurt me? Who, also, if not Thy fire and Thy mind, through which 
Thou hast created the existence (good beings), Thou Living God! Tell me, the 
power necessary for holding up the religion. 

Whom has Mazda appointed to be the protector of my comrades, if I 


should be the victim of the vengeance of the unbelievers! Whom, other than | 


Thee, Asha-Vahista, and Thee, Vohi-Mané, by means of the effects outflowing 
from each of whom the true faith is magnified and glows. Manifest to me, this 
aid for the Mazdayagnian law. 

8. He who commits these earthly goods to the foe, my punishment will not 
strike him for these shameful deeds, through tormenting there comes to him that 


to (his) body, which drives him away from the good life, not even from the | 


wicked, through hatred of Mazda. 


} 


(H.) .. Who spoils my estates and does not choose me by bowing before | 


my fire, retribution may be made to him for his person the same way. He shall | 
be excluded from every good possession, but not from a bad one, filled up with © 


evil, O Thou Wise. 
Punishment by me may not smite for his shameful course him who pays 


tribute of the fruits of the earth to the enemies of the true faith, but by constant | 
plundering his means of living will be so destroyed as to compel him to become — 
an exile from Aryan people; never, for his hostility to Mazda, to leave the land © 


of the unbelievers. 

9. Who is the offerer who first teaches me how I may exalt Thee, ascending 
to win, in doing, the Holy, Pure Ahura? What Thou Pure, what the Maker of 
the cow said pure, that desire I from Thee, through Vohi-Mané. 

(H.) .. Who is that man, who, whilst supporting me, made me first 
acquainted with Thee, as the Most Venerable Being, as the Living True God? 


of Thy good mind. 

Who is the priest that shall first teach me how I may glorify Thee, as I 
desire to do, in my religious observances, Thee, Ahura, Beneficent and True? 
Whatsoever truth, Thou, who art the maker of cattle, hast uttered, that I pray 
Thee to make known unto me through Vohi-Mand. 


| 
The true sayings revealed by the Maker of the earth, come to my hands by means — 


GATHA II. — USTVAITI 207 


10. What man or what woman, O Mazda Ahura, gives me in this world, the 
best that Thou knowest, blessing for purity, the kingdom through Vohfi-Mané, 
and those whom I exhort to your praise, with all these, I go forward to the 
bridge Chinvat. 

(H.)  .. What man or what woman, Thou Living Wise, performs the best 
actions, known to Thee, for the benefit of this life, promoting thus the truth for 
the angel of truth, and spreading Thy rule through the good mind, as well as 
gratifying all those men who are gathered round me, all these, I will lead over 
the Bridge of the Gatherer (heavenly bridge). 

To Paradise, [Haug adds, and in a note], None can enter Paradise without 
having first passed the ‘Bridge of the Gatherer’ (called Chinvat), the passing of 
which can be facilitated to the deceased, by prayers recited for him. 


Undoubtedly, this is what the Bridge Chinvat was in the later writings. 
It is permissible to have very grave doubts whether the term was used in 
_ that sense by Zarathustra. 


Again, Haug says (266): 


Between Heaven and Hell is Chinvat Pérétu (Chinvat Pul), i. e., ‘the Bridge 
of the Gatherer,’ or ‘the Bridge of the Judge’ (Chinvat can have both meanings), 
which the soul of the pious alone can pass, while the wicked fall from it, down to 
Hell. Obviously, he derives Chinvat from the Sanskrit Chi (participle Chinu), ‘to 
arrange, heap, collect, gather.’ It also means ‘to seek for,’ ‘search.’ It is the 
present participle, and may mean. ‘gathering, collecting, arranging, searching or 

. hunting,’ or, as a noun, ‘searcher, gatherer, hunter.’ 


Of pérétu, Bopp says (zit. $864), that its feminine gender is proved by 
the accusative plural péréti#s, but, he says, “‘its abstract nature has been 
changed into concrete.” It perhaps originally signified, ‘‘passage, cross- 
_ing,’’ but has, however, assumed the signification, ‘‘bridge.”” The root of 
it, he says, is péné=Sanskrit par, prt. 
I had concluded, before knowing the original of the word ‘‘bridge,”’ that 
it meant, in the Gathas, ‘‘a crossing, a ford, over a stream,” or perhaps, ‘‘a 
pass, crossing,” through the mountain ranges, south and east of Bactria. 
I think now that it means the latter, and probably a pass between the 
'mother-country and a colony, south of the Hindu Kush or Paropamisus. 
I read the tenth verse, as follows: 


.. That Amésha-CGpénta, male or female, who in this Aryan land communi- 
cates to me the most precious things that emanate from Thee (or, that inhere or 
are immanent in Thee), success and the fruit of piety, the mastery through Vohi- 
Man6 (gained by wisdom and skill), and those whom I exhort to adore You, with 
all these, I will advance to the Pass of the Hunter. 

11. To Empire have the Karapas and Kavis united themselves, in order 
through wicked deeds, to destroy the world for men, whose own souls, whose own 

' state, becomes hard. If they come thither, where the Bridge Chinvat is, so will 

they forever place themselves in the abode of the Drujas. 


208 


IRANO-ARYAN FAITH AND DOCTRINE 


(H.) .. The sway is given into the hands of the priests and prophets of 
idols, who by their actions endeavour to destroy the human life. Actuated by 
their own spirit and mind, they ought to avoid the Bridge of the Gatherer, to 
remain forever in the dwelling-place of destruction. 

The Karapas and Kavis have allied themselves with the Drukh chiefs, 
that they may, by pillage and rapine, bring distress and ruin upon the land for. 
the Aryan people, and their nature and minds have become hardened. If they 
come (with the enemy’s forces) to the Pass of the Hunter, they will be made to | 
find a home always hereafter in the land which is the home of the Toorkhs. 

12. When purity in the families and races of the relations arises at the speech 
of the kinsmen, which increases the world through the activity of Armaiti, then 
dwells with them together, through Vohfi-Mané, to them for joy commands 
Ahura Mazda. 

(H.) .. When after the defeat of the enemy Fryana, the true rites (fire- 
worship and agriculture) arose amongst the (Iranian) tribes, and their allies, 
Thou fencedst with stakes, the earth’s estates. Thus, the Living Wise, having 
fenced them all, He assigned them to those men, His worshippers, as property. 

Here, [Dr. Haug says], the origin of the so-called Gaéthas, i. e., ‘possessions, — 
estates,’ so very frequently alluded to in the Zend-Avesta, is described. We 
must understand by them the original settlements of the Iranians, exposed to- 
constant attacks from the part of nomadic tribes. 


I should rather say that gaéthas was the same as the Sanskrit goshtha, 


and meant ‘“‘pastures,”’ from go, Zend geus, ‘“‘bull, cow,” and in the plural, | 
“cattle.” The reader will note here, that Dr. Haug sustains my conclusion, | 
formed before I saw his work, that the word translated ‘‘world,’’ by Bleeck, 
from Spiegel’s German, does not mean what the world is to us, but the 


Aryan land or possessions. 


When the true faith prevails among the families and races of those who - 
are of the Aryan blood, by means of the teachings of their kinsmen—that true | 
piety which makes the land to prosper, through the productive energy of Armaiti, . 
then Ahura Mazda, through Vohfi-Mané, abides with them and rules over them, | 
bestowing happiness. 

13. What man, the holy Zarathustra, through gifts among men, makes | 
contented, he is worthy to be praised, to him gives Ahura Mazda a place, He - 
increases to him, the earthly goods, through Vohfi-Mané6, him I hold for you, on 
account of his purity, as a good friend. 

(H.) .«. Who among men pays zealously reverence to Zarathustra Gpitama, 
such one is fit to deliver in public, his lore. To him (Zarathustra), the Living | 
Wise, entrusted the life; for him, He established through the good mind the | 
estates; him we. think to be your good friend, Thou True! 

Whosoever, by efficient service rendered to the Aryan cause as a military 
leader, rejoices the soul of Zarathustra, is worthy of grateful eulogies. To him, | 
Ahura Mazda will give high station, and through Vohfi-Mané, increase of all the - 
fruits of the earth. Him, I regard, on account of his zeal for the true faith, as 
one devotedly Thy adherent, Ahura Mazda. 

14. Zarathustra, what pure one is thy friend, with sublime greatness, or who_ 
is it who desires to praise? So it is that Kava Vistagpa, the warlike, but whom 


{ 


| 
| 
; 
: 


GATHA II. — USTVAITI 209 


He, Ahura Mazda, leads amongst His kinsmen, then I praise with the prayers of 
good-mindedness. 

(H.) .. Zarathustra, who is thy sincere friend (to assist in performing) the 
great work? Or, who will deliver it in public? The very man to do it, is Kava 
Vistaspa. I will worship, through the words of the good mind, all those whom 
Thou hast elected at the (heavenly) meeting. 

Zarathustra, what devotee of the true religion has, by great deeds of 
renown, proven himself thy friend, or who is it that thou desirest to praise? 

He is that Kava Vistacgpa, the heroic soldier. But, also, O Mazda Ahura, 
his kinsmen whom he leads, I commend unto Thee in loyal prayers.” 

15. I praise you, the Holy, belonging to Haéchat Acpa, you who divide 
between good creation and wicked, through these your deeds holiness is given to 
| you as the first creatures of Ahura. 

(H.) .. Yesons of Héchatagpa Cpitama, to you I will speak, because you 
| distinguish right from wrong. By means of your actions, the truth (contained) 
| in the ancient commandments of the Living God, has been founded. 

I commend you, the renowned, who are of the family [or the descendants, 
progeny] of Haéchat- Acpa, who hold the frontier between the Aryan settlements 
and the country held by the infidels. For the services you render there, eminence 
is given you, as the foremost among all the Aryan children of Ahura. 

16. Frashadstra, take thou there, the reward, O Hv6-Gvia, with which we 
also are content, for happiness there, where Armaiti is enthroned with Asha, 
there, where are the wished-for realms of Vohii-Mané, there where Mazda Ahura 
dwells, in the self-chosen place. 

(H.) .. Venerable Frashéstra, go thou with those helpers whom we both 
have elected for the benefit of the world (the good beings) to that field where piety 
resides, attended by truth, where the stores of the good mind may be acquired, 
where is the dwelling-place of the Living Wise (i. e., Paradise). 


While Haug considers Cpitama (which Spiegel translates ‘‘Holy’’) as 
the family name of Zarathustra, here, on the other hand, Spiegel says, 
“Hv6-gva is taken by the translators as a family name of Frashaostra,”’ 
though in the next verse he has ‘“‘Jamagpa-Hv6-gva,” while Haug trans- 
lates it ‘‘venerable.”’ 

_ _ Gava, in Sanskrit, in composition, means, ‘‘a bull.” Hvé is said to be 
the Sanskrit sva, ‘‘self,’’ which also means “‘property,”’ bw St this i.e., what 
is one’s own; svd, as a feminine aR IEGUIVE, also meaning ‘“‘own;’’ whence 
svamin means ‘‘owner,” ‘‘proprietor.’’ May not Hvé-gva mean, simply 
“owner of cattle,’ an epithet likely:to be applied to persons of wealth and 


importance? 
| 


yy 


Do thou, Frashadéstra, owner of herds, take in that region, your remu- 
neration (or allotment of part of the country to be conquered), with which also 
we are content, there to prosper; there, where productiveness is enthroned with 
the Divine Truth, and the auspicious domain of the Divine Reason is, and Ahura 
Himself has chosen it, to abide therein. 


} 
} 
} 
| 
4 


The meaning of which is that the region in question is held by the 
Aryans under Frashadstra (and as the next verse shows, by Jamac¢pa), 


| 
| 


——e— 


210 IRANO-ARYAN FAITH AND DOCTRINE 


and that there the true religion alone was known, and Ahura and the 
Amésha-Cpéntas were worshipped. 


17. There, where also only the measured will be spoken, not the unmeasured, 
through the wise Jamagpa-Hvé-gva; continually he comes to you with prayers, 
the offerings of obedience, he who divides between good and bad creation, ye 
Wise Thinkers, Asha and Ahura Mazda. 

(H.) .. Where from you only blessings, not curses, Venerable Wise Jamaspas, 
are to be heard, always (protecting) the goods of the leader and performer of the 
sacred rites, namely, of the Living Wise Himself, endowed with great intellectual 
power. 

There, where also, through the Magus Jam@gpa, proprietor of large herds, 
(‘through’ him, because they are utterances of Ahura, Himself], litanies in verse 
only will be recited, and none in prose. Continually he appeals to you by prayers, 
the offerings of devotion, he who abides between the Aryan settlements and the 
infidels (or, who remaining between them, protects the Aryans against the 
infidels); Wise Thinkers, Asha and Ahura Mazda. 

18. Whoso for my sake continually does the best, to him grant I of my goods 
through Vohti-Mané, oppressing him who oppresses us. Mazda and Asha, in | 
your desire I find contentment, that is the decision of my understanding and soul, 

(H.) .. For him who bestowed most favours on me, I collect all the best of 
my goods (acquired) through the good mind. But to their last shifts I will put 
all those, Thou Wise, True, who have put us to them. I will beseech you to 
assist me. Such is my decision, conceived according to my intellect and under- | 
standing. 

Unto every one who, in the cause wherein I am engaged perseveringly 
does good service, I will give a share of the spoil, which, impoverishing those who 
have plundered us, I shall acquire by successful leadership. Mazda and Asha, in 
your worship [for it is adoration that they expect], I will find the accomplishment | 
of my designs. Such is the firm conviction of my understanding and my soul. 

19. He who to me from holiness thus works openly that which according to 
his will is the first to Zarathustra, to him they grant as reward the world beyond, | 


SS ee  EEEOOeEeeeEEeEOEeEeEeELEEEE_—“‘i‘iltesllmy 


$< _—————— 


together with all good things known to me.* .... That hast Thou said to me, 
Mazda, Thou who knowest it best. | 
(H.)  .. -Who makes increase this very life by means of truth to the utmost | 


for me, who am Zarathustra myself, to such one the first (earthly) and the other | 
(spiritual) life will be granted as a reward, together with all goods to be had on | 
the imperishable earth. Thou, Living Wise, art the very owner of all these things 
to the greatest extent, Thou who art my friend, Wise! | 
He who, obeying the dictates of patriotism and duty thus efficiently aids _ 
me, Zarathustra, to compass that which I have above all things else at heart, | 
shall have allotted to him by Mazda and Asha, as a reward, lands in the trans- 
montane country, and a share of all the booty that I may acquire. For to Thee, 
Mazda, all the spoil belongs; and so hast Thou, perfectly knowing what is to be, 
given me Thy promise. | 


In this Gatha, Ahura Mazda is declared to be friend, brother and_ 
father. He is never represented as capricious, cruel, vindictive, jealous. | 


*Quite unintelligible. (Spzegel.) 


GATHA Il. — USI VAITI 211 


His votaries are not asked to fear, but to reverence Him. Surely, it is to 
be lamented that the Semitic idea of the deity was ever substituted for 
this; and that, even now, we, who are of Aryan lineage, borrow our 
conceptions of a God, cruel and merciless, one to be feared, and who in 
vain demands of us love, from the savage hordes that followed Joshua 
into Canaan, to murder their kinsmen, and make concubines and pros- 
titutes of the daughters of their slaughtered kinswomen. In the simple 
prayer which Christ dictated, we find the Iranian idea of Ahura Mazda, 
but this is, in our pulpits, too often eclipsed by the baleful shadow of the 
Baal and Malak, whom the Hebrews retained as their Aloh, under another 
name, but with the same hideous lineaments and brutal characteristics. 

Neither do I understand Zarathustra as proposing to sacrifice ten 
~ horses and a camel to Ahura, but rather, asking that it might be answered 
in the negative, whether he desired to be so propitiated. 

But it shows, as the Veda does, that in days much earlier, when their 
ancestors, probably a Tatar tribe, drove their herds to pasture over the 
Steppes between the Oxus and the Jaxartes, horses and camels had been 
so sacrificed. 


GATHA III.— CPENTA-MAINYU. 


Of the three remaining Gathas, Haug gives, in his Essays, but a short 
account, translating a few verses. He says: 


The several chapters, except the last of the third Gatha, form, as regards 
composition, nowhere a whole, but are, on an average, mere collections of detached 
verses, which were pronounced at different occasions, either by Zarathustra him- 
self, or his disciples. While in the first two Gathas, the majority of verses can 
be traced to Zarathustra himself, in these last three Gathas, most verses appear to 
be the work of the Master’s disciples, such as Jam&gpa, Frashadstra, Vistacpa, 
others, perhaps, even that of their pupils, because all of them are spoken of with 
high reverence. 


HA I, YACNA XLVI. 


1. Through the Holiest Spirit and through the best-mindedness, which springs 
from purity with words and works, to us has Mazda Ahura given fullness and 
immortality, good things and understanding. 

(H.) Ahura Mazda gives, through the White (Holy) Spirit, appearing in the 
best thought, the truth of speech and the sincerity of action, to this world (universe) 
wholesomeness (Haurvatat) and immortality (Amérétat), wealth (Khshathra) and 
devotion (Armaiti). 


I do not know whether Dr. Haug means that these names are given in 
the original text. I hardly think they can be, or Spiegel would have 
retained them in his translation. Nor do I know what the original word 
rendered ‘‘best-mindedness’’ is. Haug makes it the best thought, which is 
his meaning of Vohfi-Mané. 

It would be, I think, a sound principle to set out with, in endeavouring 
to find the meaning of these hymns, to assume that the composer of them 
has some coherency of ideas and distinctness of conceptions. In Dr. Haug’s 
translation he has neither. What would be the use of inquiring into his 
meanings, if, for example, Armaiti was sometimes the earth and sometimes 
devotion and sometimes wisdom? 


Through Cpénta-Mainyfi, and through that loyalty which is the fruit of 
the word and works of Piety [or, the Divine Grace that is obtained by acts of 
devotion], Mazda Ahura has given unto us abundance (or, if the word is Haurvat, 
health), and long life, wealth of chattels and intellectual gifts. 

2. Of his Holiest Spirit best does He, the best through the loud prayers, by 
means of the mouth of Vohfi-Mané. With the hands of Armaiti performs He 
pure deeds; through His own wisdom is Mazda the father of Purity. 

(H.) From his (Ahura Mazda’s) Holiest Spirit, all good has sprung in the 
words which are pronounced by the tongue of the Good Mind (Vohfi-Mand), 
and the works wrought by the hands of Armaiti (Angel of the Earth). By means 


GATHA III. — CPENTA-MAINYU 213 


of such a knowledge, Mazda Himself is the Father of all Truth (in thought, 
word and deed). 

Through this Beneficent Mind, He confers the greatest benefits, benefits 
that are the fruit (or, rather, the issue or progeny), of prayers uttered aloud, and 
which are the spoken thoughts of Vohi-Mané. Through the operation of Armaiti, 
He is the Author [by thus supplying the flesh and grain for them], of sacrificial 
observances; and through the divine, His own attribute (or outflowing), He is 
the source of the true religion. 

3. Thou who art also the Holy in Heaven, Thou who hast created the cow 
as a helpful gift. Thou who givest her fodder and delight according to Thy wisdom, 
when Thou, Mazda, hast consulted with Vohfi-Mand. 

Thou who art also the Beneficent in Heaven, hast created cattle, and 
given them for our sustenance, and hast supplied them with pasturage and comfort, 
by Thy wise providence, taking counsel, O Mazda, with Vohfi-Mandé. 

4. Hurt arises from this Spirit, the Wicked, not so from the Pure Holy Mazda. 
Even in a small thing, man desires for the pure, in a great one, if he is able, the 
bad for the evil. 

All that is hurtful comes from the maleficent mind [Anra-Mainyus]; none 
thereof from the pure beneficent (mind), Mazda. Even in small matters, the 
Aryan strives to do that which the true religion requires; but the unbeliever, 
even in the most important, does, if possible, that which is pernicious. 

5. That, Beneficent Mind, Mazda-Ahura, mayest Thou give to the pure, 
what is best. Without Thy will, the wicked takes a share in his works; he who 
springs from the dwelling of Ako-Mané. 

Give, O Beneficent Mind, Mazda-Ahura, to those of the True Faith, 
prosperous future! The infidels, without Thy permission, take for themselves, in 
part, the acquisitions of the Aryans,—the unbelievers, who come from the lands 
where Ako-Mané has his home. 

6. That hast Thou created, @pénta-Mainyfi, Mazda Ahura, through the 
Fire gives He decision for the combatants, through the greatness of Armaiti and 
Asha, for this teaches perfectly him who wishes it. 

He whom Thou hast brought forth [i. e., Vohfi-Mand], O Beneficent 
Mind, Mazda Ahura, making use of the fire [in forging weapons], decides the fate 
of battles between the combatants [the Aryans and infidels], through the potency 
of Armaiti and Asha; for this one (Vohfi-Man6), teaches skill in leadership to 
those who ask it by prayers. 


It will have been noticed by the reader, that while in verses 5 and 6 of 
this hymn, Cpénta-Mainyfi seems to be but another name of Ahura Mazda, 
in verses I and 2 Ahura Mazda is represented as creating or producing 
through Cpénta-Mainyd; and that in verse 4, they seem to be distinguished 
from one another. 

This suggests a very interesting inquiry, in regard to the most essential 
features of the doctrine of Zarathustra. - 

The number of the Amésha-Cpéntas has always been considered to be 
seven, a number suggested, at least, by the seven ever-visible stars in 
Ursa Major, circling around the Pole-star; if these were not indeed the 
originals of the emanations of the later worship. At first, itis said, Ahura 


214 IRANO-ARYAN FAITH AND DOCTRINE 


Mazda himself was one, the chief, of the Amésha-Cpéntas; but as He 
could not be both emanation and source, this was contrary to the philosoph- 
ical idea of the system. God is not an attribute of Himself. 

Afterwards, it is said, He ceased to be one, and Cradsha became the 
seventh. But there is no hint of this in the Gathas. He is no more an 
Amésha-Cpénta, anywhere in the Zend Avesta, than Ashis Vanuhi is. 

Here I am greatly indebted to Dr. Haug; and I shall copy here his 
section on ‘‘Zarathustra’s Two Primeval Principles,’ at page 258 of his 
Essays. 


The opinion, so generally believed now, that Zarathustra was preaching 
Dualism, that is to say, the supposition of two original independent spirits, a 


good and a bad one, utterly distinct from each other, and one counteracting the. 


creation of the other, is owing to a confusion of his philosophy with his theology. 
Having arrived at the grand idea of the unity and individuality of the Supreme 
Being, he undertook to solve the great problem, on which so many a wise man of 
antiquity and even of modern times was engaged, viz.: How are the imperfections 
discoverable in the world, the various kinds of evils, wickedness and baseness, 
compatible with the goodness, holiness and justice of God? The great Thinker 
of so remote antiquity solved the difficult question, philosophically, by the supposi- 
tion of two primeval causes, which, though different, were united, and produced 
the world of the material things, as well as that of the Spirit, which doctrine may 
best be learned from Yacna 30. 

The one who produced the reality (gaya), is called Voht#-Mané, i. e., good mind; 
the other, through whom the non-reality (ajyaitt) originated, bears the name 
Akem-Mané, i. e., naught mind. All good, true and perfect things, which fall 
under the category of ‘reality,’ are the productions of the ‘good mind,’ while all 
that is bad and delusive, belonging to the sphere of ‘non-reality,’ is traced to the 
‘naught mind.’ They are the two moving causes in the universe, united from the 
beginning, and, therefore, called ‘twins’ (yema-yama), ‘twin,’ in Sanscrit. They 
are spread everywhere, in Ahura Mazda as well as in men. 

These two primeval principles, if supposed to be united in Ahura Mazda 
Himself, are not called Vohi-Mané and Akem-Mané; but Cpeéenta-Mainyus, i. e., 
white or holy spirit, and Angré-Mainyus, 1. e., dark spirit. That Angr6-Mainyus 
is no separate being opposed to Ahura Mazda, is unmistakably to be gathered 
from Yagna 19. 9, where Ahura Mazda is mentioning his ‘‘two spirits,” who are 
inherent to his own nature, and in other passages (Yag. 57), distinctly called the 
‘two Creators,’ the ‘two Masters’ (péyi#). And, indeed, we never find mentioned 
in the Gathas, Angr6-Mainyus as a constant opponent to Ahura Mazda, as is the 
case in later writings. The evil, against which Ahura Mazda and all good men 
are fighting, is called drukhs, i. e., ‘destruction,’ and ‘lie,’ which is nothing but a 
personification of the Devas. The same expression for ‘the Evil’ spread in the 
world, we find in the Persian cuneiform inscriptions, where, moreover, Angr6é- 
Mainyus as the opponent of Ahura Mazda is never mentioned. God (Ahura 
Mazda) is in the rock-records of King Darius only One, as Jehovah in the Old 
Testament, having no adversary whomsoever. 

Spént6 Mainyus was regarded as the author of all that is bright and shining, 
of all that is good and useful in nature, while Angré Mainyus called into existence 
all that is dark and apparently noxious. Both are as inseparable as day and night, 


GATHA III. — GPENTA-MAINYO 215 


and though opposed to each other, are indispensable for the preservation of creation. 
The bright spirit appears in the blazing flame, the presence of the dark is marked 
by the wood converted into charcoal. Spéntd-Mainyus has created the light of 
the day, and Angré-Mainyus the darkness of the night; the former awakens men 
to their duties, the latter lulls them into sleep. Life is produced by Spénté- 
Mainyus, but extinguished by Angré-Mainyus, whose hands, by releasing the 
soul from the fetters of the body, enables her to go up to immortality and ever- 
lasting life. 


I am indebted to this for the suggestion that Cpénta-Mainyfi is not 
Ahura Mazda himself, but a primeval principle in Him; and for the further 
dea that Ahura Mazda is above Anra-Mainyus as well as Cpénta-Mainy‘f. 
As to all the rest, I think it is but a succession of errors. ‘The twins” 
spoken of in Yagna xxx., are clearly Cpénta-Mainyfis and Anra Mainyus, 
-he Beneficent and Maleficent Minds. But it is nowhere said that both 
ssued from Ahura, nor, anywhere that He produced Anra Mainyus; and 
_ do not imagine that we are to assume this on account of the word rendered 
‘twins,’’ for Benfey gives ‘‘pair’’ as wellas ‘‘twins’’ as the meaning of yama; 
und that word would express a pair of horses as well as twin children. If 
Zarathustra’s ideas were what Haug supposes them, and these Gathds 
vere expositions of his philosophy as well as theology, it would be incredible 
that there would be in them no distinct statement that Anra Mainyus was 
n or issued from Ahura. The truth is, that they are not his philosophical 
eachings, nor, primarily, his religious ones. They rather briefly restate 
loctrines that had already become well known, not to teach them, but as 
nducements to the people to rise against their oppressors. 

The two spirits did not wnite in creating anything. Each created 
adependently of the other, according to his own nature. How non-reality 
x unreality could be produced or created, it is impossible to conceive. 
ati means “‘birth, life, existence’’ in Sanskrit. 

The phrase in Yagna xix., which Haug translates ‘‘the white of my two 
)pirits,’”’ Spiegel translates ‘‘I, out of Heavenly Holiness.’’ The ‘“‘two Mas- 
ers’ (pay), ‘‘the two creators”’ (thwérestéra), in the Crosh Yasht, are, in 
ypiegel’s translation, ‘‘The Protector and the Maintainer,’’ though it is 
dmitted that they are in the dual. Certainly Craésha did not offer sac- 
ifice to Anra Mainyus, and the line reads: ‘Offered to the Protectors and 
(laintainers (or, masters and creators) [in the dual], who created all 
reatures.’’ When Haurvat and Ameretat are named together, each name 
s always in the dual, as each twin is, when both are mentioned. I have 
0 doubt that these emanations, health and life, are the protector and 
laintainer mentioned here. 

What is clear to me now is, that Cpénta-Mainyt is not the Very Self 
f Ahura, but the divine Mind or Intellect, and the first Amésha-Cpénta, 
ontaining them all in Himself. He is the Kether of the Kabalah, the 


216 IRANO-ARYAN FAITH AND DOCTRINE 


First Sephirah, next below whom are Hakemah and Bainah, wisdom and 
understanding. But also, He is the Beneficent Mind, and while distinct 
from Ahura, as such, he is also the whole Divine Intelligence, and there- 
fore spoken of as being Himself; the two names being used together. 
The problem which Zarathustra endeavoured to solve, is very well 
stated by Proclus, in his Ten Doubts Concerning Providence. He says 
(as translated by Taylor) that his fifth subject of inquiry ‘why, if Provi- 
dence exists, Evil has a place among beings,”’ disturbs the imaginations 
of many; and continues thus: | 


For through this, many are persuaded, either to deny the existence of provi- | 
dence, in consequence of perceiving that evil extends to all things; or, if they 
admit that providence adorns all things, they are led to exclude evil, and to assert 
that all things are alone good, though certain persons think fit to call that good | 
which is most remote from primary natures, ‘evil’; for that there is not any evil, 
which is not a less good. If, therefore we also accord with these, there is no 
occasion to investigate any further what we proposed to consider. For there 
will not be anything evil, which, as we have said, will molest providence. But 
if there is something, which in some way or other we assert to be evil, it is necessary 
to explain whence this is derived. For it is not proper to say that it is from provi- 
dence, from whom every thing that is good proceeds; but if it is derived from 
another cause, if this ranks among the causes which originate from providence, 
then again it will be requisite to refer it to this cause. For the beings which pro- 
ceed from the causes that owe their existence to providence, proceed likewise 
from providence. If, however, they are produced without providence co-operating 
in their existence, we shall make two principles, one of good and the other of evil; 
and we shall not preserve providence unmolested, since it will have something 


contrary to it! 


I refrain from quoting the old argumentation by which Proclus endeav- 
oured to account for evil without ascribing its existence to providence. 
It has been often repeated, and Dr. Mansel, in his Limits of Religious 
Thought (Note 38 to Lecture 7), fitly says of it: 


The theory which represents evil as a privation or a negation, a theory adopted | 
by theologians and philosophers of almost every shade of opinion, in order to recon- | 
cile the goodness of God with the apparent permission of sin, can only be classed | 
among the numerous necessarily fruitless attempts of metaphysicians to explain | 
the primary facts of consciousness by the arbitrary assumption of a principle of 
which we are not and cannot be conscious, and of whose truth or falsehood we 


: 
( 


have therefore no possible guarantee. 


Evil is simply the necessary condition of imperfection, and in creating 
beings not perfect like Himself, indeed, in creating a material world at all, 
the deity could not but create, or make necessary, the various forms of | 


evil. So far as we know from the Zend Avesta, Zarathustra did not specu-| 
late upon this subject. He conceived of a primary Spirit of Evil, without. 


: 


GATHA III. — CPENTA-MAINYO 217 


endeavouring to account for his origin. And it is certain that these writ- 
ings contain nothing to sustain the proposition that he regarded this Evil 
Spirit as a twin emanation with Cpénta-Mainyfi, from Ahura Mazda. 
Neither does he represent Evil as a privation or negation. The Spirit 
of Evil, with him, is an actual existence and power. He did not even 
conceive of darkness as the mere absence of light. 
But also it is true, as Haug says, that Ahura Mazda and Anra Mainyus 
(Ormuzd and Ahriman) were not the two rival, eternally co-existent 
principles of good and evil, light and darkness, for these two principles 
were Cpénta-Mainyi and Anra Mainyfi. Of these, Cpénta-Mainyti 
alone was an emanation of Ahura Mazda. No source of the other was 
pointed out. It was enough for Zarathustra to know that evil existed, and 
yet Ahura Mazda was beneficent. 


le As is remarked by Mackay, in his Progress of the Intellect: 


; Although through distinctions or personifications, the many aspects or attri- 

| butes of God might give to Him a semblance of plurality, His nature was only 
extended, not divided; each attribute, being an essential part of Him, became 
entitled to represent the entire Godhead; each emanation was itself the Great 
Being from which it sprung. 


*  Tamblichus (de Mysteriis, viii. 4), says: 


The Egyptians are far from ascribing all things to physical causes; life and 
intellect they distinguish from physical being, both in man and in the universe. 
They place intellect and reason first, as self-existent, and from these they derive 
the created world . . . . They place pure intellect above and beyond the 
universe, and another (i. e., mind revealed in the cosmos) consisting of one continu- 
ous mind pervading the universe, and apportioned to all its parts and spheres. 
[This is the idea ‘embodied in the Zarathustrian conceptions of Cpénta-Mainyus 
and Vohii-Mané],—that of a deity both immanent and transcendent; spirit 
passing into the manifestations of its Anderseyn (otherwiseness), but not ex- 
hausted by so doing. 


As Vohfi-Mané was the Logos or Word, so was Cpénta-Mainyfi the 
sophia or Wisdom, of later ages. God is said in the Proverbs to have 
“created wisdom, the beginning of His ways” [the first of His outgoings or 
outflowings], for the purpose of his works. She is the pre-existent Word, 
‘the brightness of the everlasting light, the unspotted mind of God’s 
»ower, and image of His goodness,”’ dwelling, according to Philo, alone 
vith God, ‘‘the Spiritual dwelling of the Great King, the depository of 
dis Thought, and organ of His Act’’, an emanation before all worlds, God 
Himself as Intellect; which, manifested as Vohfi-Man6, pours itself from 
bove into the Souls of men. 
| 


] 
tf 


GATHA III. 


HA II, YACNA XLVII. 


1. When the coming Asha shall smite the Drukhs, when there comes what. 
was announced as delusive, immortality for men and Daevas, then shall Thy 
profitable land increase, O Ahura. 


Spiegel says that the gloss refers this to the resurrection. I am sure 
that “immortality for men and Daevas’”’ is a mis-translation, unless the 
text is corrupted. Probably some word is omitted. 


When Asha encountering them, shall smite the Drukhs, and that shall 
come to pass, the promise whereof has been derided as delusive, to-wit, security| 
of life for the Aryan people (in despite of) the Daevas, then, O Ahura, shall Thy | 
fertile land be prosperous. | 

2. Tell me, for Thou knowest it, O Ahura, before that (the man) reaches to 
the double bridge, how shall the pure, O Mazda, smite the wicked? For that is | 
acknowledged in the world as a good accomplishment. 

Tell me, for it is foreknown to Thee, O Ahura, before the two armies. 
reach the pass, how shall the Aryans there defeat the infidels? For throughout | 
the Aryan land that is regarded as a most desirable result. 

3. To know as the best of teachings are (these) which the wise Ahura teachin 
with purity. Thou, the Holy, knowest (also) the hidden teachings (and) he who | 
resembles Thee, Mazda, through the understanding of Vohti-Manéo. 

4. Whoso makes the mind better, and performs good works, he (acts) accord- | 
ing to the law with word and deed, wealth unites itself with him, according to his | 
desire and will, according to Thy mind is at last every one. | 

(H.) He who created by means of His wisdom the good and naught | 
mind, unthinking, words and deeds, rewards his obedignt followers with pros- | 
perity. Art Thou not He in’whom is the last cause of both intellects (good and 
evil) hidden? | 

‘By having that wisdom which the best of the teachings are, that the 
wise Ahura teaches by the true religion.’ Thou, the beneficent, knowest also the | 
occult meanings. He who is like unto Thee, Mazda, by having the wisdom of | 
Voht-Mané, and who increases in righteousness, and performs his religious’ 
duties; who conforms to Thy law in speech and action, good future shall come to | 
him, to the utmost of his wish and desire. At last the condition of every one will 
be according to Thy good pleasure. | 


The purpose of these verses seems to me to have been to inculcate the | 
idea that the desired victory over the infidel army must be altogether the 
work of Ahura; and that the requisite sagacity of the leaders, and skill and. 
courage of the men, were only to be had by means of the punctual practice’ 
of religious observances and of a sincere faith and piety. The efficacy of 
prayer as the efficient cause of victory has been a tenet of faith, and an 


GATHA III. — CPENTA-MAINYU 219 


instinctive conviction of humanity in all ages. So, by the prayers of Moses, 
when his arms were held up by others, the Israelites were victorious, and 
the free Swiss, confronting the spearmen of Burgundy, and the Ironsides 
of Cromwell, relied upon the efficacy of prayer. 

Prayers that were to be recited aloud, and which are preserved in the 
Zend-Avesta, were held to have been made by Ahura, and given by him 
to Yima and Zarathustra, through Vohfi-Mané, His Word. These prayers 
were effectual, as also ceremonial observances and sacrificial rites were, to 
gratify the deity and procure his favour. Blessings, benefits, abundance, 
booty, were not the rewards, but the fruit of prayers, and by prayers 
victories were won by the faithful. 


5. May good kings rule, may bad kings not rule over us, with deeds of good 
wisdom, O Armaiti. Purity is to man the best thing after birth, for the cattle 
is it laboured; (let) the diligent (bestow) us this for food. 

May good rulers and not evil ones reign over us, with wise measures, 
O Armaiti. During all his life, the true faith is of all things the most beneficial 
to man. By performance of its duties our cattle are increased, and we who are 
diligent thereby have food. 


I greatly doubt whether it is possible to ascertain with any approach to 
certainty the meaning of the latter part of this verse: but the general sense 
seems to be clear enough. 


6. This has to us brightness, this has to us strength, might given, according 
to the desire of Vohfi-Mané, so too has it made trees grow with purity for Mazda 
at the birth of the first world. 


Spiegel says, ‘‘This refers to the cattle.’’ But the cattle did not make 
trees grow. It refers, I think, either to piety, faith in thought and act, or 
to Armaiti. I should think, clearly, the former, if I did not find the word 
“Purity’’ again in the last: and I am inclined to think so, notwithstanding 
that, because it is consistent with the potencies elsewhere and often ascribed 
to faith. 


This sincere piety has heretofore given to us the glory of victory, has 
given us greatness and power, by means of the good will of Voha-Mano, And 
also, at the origin of the Aryan land, it caused the growth of vegetation, and of 
offerings for Mazda. — 

7. Drive away wrath, drive away hatred (ye), who are created for the bring- 
ing up of Vohf-Mand6; for that pure pleasant thing that the holy man would 
know, so becomes this creation Thy creation, O Mazda. 

Expel from the land those that pillage it; expel from it those who are our 
foes, Aryans who were created to be reared by Vohfi-Mand, for that possession of 
piety and virtue which every man should have, in whom the divinity abides. 


220 IRANO-ARYAN FAITH AND DOCTRINE 


(It is impossible to be certain as to the meaning of this line.] So, O Mazda, will 
this Aryan people become Thy people [or, this Aryan land Thy land]. 

8. How is the desire for Thy good Kingdom, O Mazda? Which (is it) 
according to Thy Holiness, for me, O Ahura? What shall I desire of Thee, O 
Asha, as manifest reward, living with the deeds of the good Spirit. 

How great (how general or extensive among the people) is the desire, 
O Mazda, for Thy rule in the land, which, according to Thy supreme will, is for 
me, O Ahura? What shall I, O Asha, living in accordance with the teachings of 
the good Spirit (Cpénta-Mainyus or Vohti-Mand6], ask of thee as substantial 
reward? 


The ‘‘deeds’’ or ‘‘works’’ of the divine mind or intellect, through 
Vohfi-Mané6, are hymns, prayers, and acts of worship. I have called Vohf- 
Man6 the divine reason. He is to Cpénta-Mainyfis, what the Hakemah, 
wisdom, of the Kabalah is to Kether, the crown. Cpénta-Mainyfi is the 
whole divine mind and intellect as 7x Ahura. Vohfi-Mané is the same 
intellect manifested outwardly, the mind-being, the intellect, as reason, 
having existence as a Hypostasis, thinking and uttering its thoughts. It 
is the original type of the Creative Logos. 


9. How shall I know whether Ye rule over something, Mazda and Asha, 
whereof a doubt comes to me? The weightiest life is the destruction of Vohf- 
Mano. Let the profitable know how he may attain to purity. 

By what results shall I have unmistakeable demonstration, O Mazda and 
Asha, that you do indeed have control over human affairs, whereof doubts force 
themselves upon me? Life is hardest to bear, when the Divine teachings are set 
at nought. Show those who have the power to aid me, how they may attain the 
True Faith. [The ‘profitable’ are those who have means.] 

10. When, O Mazda, do the men of understanding come, when will they 
drive away the dregs of the world (?), which protect the disobedient in badness, 
and with understanding the wicked rulers of the regions? 

(H.) When will appear, Thou Wise, the men of vigour and courage, to pollute 
that intoxicating liquor (the Soma)? This diabolical art makes the idol-priests so 
overbearing, and the evil spirit, reigning in the countries, increases this pride. 


Dr. Haug thinks that this verse refers ‘‘to the Brahmanic Soma-Wor- 
ship, which as the cause of so much evil, was cursed by Zarathustra.” 

Dr. Haug’s notion is, that the Iranians separated from the other Aryans,. 
during their wanderings, and settled in ‘‘such places between the Oxus and 
Jaxartes rivers and the Highland of Bactria,as were deemed fit for permanent 
settlements,’ and there became agriculturists; that those whom they had 
left regarded their settlements ‘‘as the best fitted objects for their excur- 
sions and warfares,’’ and made frequent attacks on them. The result was, 
according to him, that these kinsmen became detested as Daeva worship- 
pers, and their religion hateful, whence came ‘‘the Ahura-religion of agri- 
culture.”’ When inroads were made, the Kavis, the spiritual guides of the 


GATHA III. — CPENTA-MAINYO 221 


Deva-worshippers, made themselves drunk with Soma, and led the raids, 
whence their successes were ascribed to the Soma sacrifices, which became 
an object of abomination and terror, and the Iranians invented a new 
fashion of preparing the sacred drink, and then drank the Soma, while 
abominating it when prepared in another way. 

There is nothing in Spiegel’s translation that in the least degree sustains 


this theory, in any of its parts. The Drukhs came from the north, and 


were not Aryans. The verse last quoted needs to be pretty elastic to 
admit of stretching enough to make it apply to the Soma, which is not 
named in it. Spiegel admits that the line which Haug makes speak of it, 
is ‘“‘very doubtful;”’ but it is nevertheless made to fit Dr. Haug’s fanciful 
theory. I can only conjecture the meaning. 


When, O Mazda, will the wise beings come to aid us? When will they 
expel from our land the hordes that infest it, who protect the revolted native 
tribes in their irreligion [or, in their maraudings], and with their counsel and advice 
the wicked rulers of the districts? 

11. When will Mazda, Asha, together with Armaiti, come (and) Khshathra, 
the good dwelling with fodder? Who will command peace to the rude wicked? 
To whom arrives the wisdom of Vohi-Man6? 

When, Mazda, will Asha with Armaiti come and abide with us? When 
will Khshathra? When shall we have comfortable homes and pasturage? Who 
will compel the unbelieving barbarians to cease to harass us? And who will be 
endowed by Vohti-Man6 with the sagacity and skill that shall entitle him to be 
our leader? 

12. They are the profitable of the regions, who take to themselves content- 
ment with Vohi-Mané, with the works of Thy teaching, O Pure Mazda, these are 
created as adversaries against the will. [The last word is unintelligible. Spiegel.| 

Those render effective service in the various districts, who have become 
well-affected through Vohii-Mané, with the religious services that Thou, O Pure 
Mazda, hast taught us; these, that have been so made by Thee, to be the adversaries 
of (the infidels). [Or the profitable are the wealthy chiefs.] 


GATHA Ill. 


HA III, YACNA XLVIII. 


1. Protect me so long as the perishable world endures as the greatest, I who 
teach holiness to the wickedly brought up, O Mazda, from goodness come hither 
to those displeasing to me, may I work their destruction through Voht-Mané. 

Protect me, O Mazda, so long as those who are of the creation of Anra 
Mainyus continue to have rule in the land. I who teach the doctrines of the 
true religion to those who have been reared in. unbelief, have in the fulfilment of 
duty come hither, among those who are detested by me. Let me, enabled by 
Vohfi-Man6é compass their overthrow! 


It seems that having already preached resistance to maraudings and 
refused to pay tribute, to the people of the Aryan settlements not yet under 
the government of Toorkhish chiefs, Zarathustra then went upon the same 
mission into the settlements over which these invaders ruled. 

“The perishable world” is the ‘“‘creation’’ of Anra Mainyfis; and may 
mean the land of the Toorkhs, as the word “‘world”’ by itself signifies the 
Aryan land; but in each case it is the land as peopled, or perhaps only the 
people. We have already seen, in Yacnaxxx., that, of the two spirits, minds 
or intellects, Cpénta-Mainyfis created life, and Anra Mainyiis perishable- 
ness, mortality or caducity. 


2. To this perishableness fetters me the bad according to the law, the deceit- 
ful who is wounded by the Holy, he does not hold upright perfect wisdom for this 
world, he does not ask, O Mazda, with good mind. 

Here, in this region where the unbelievers rule [in this land of Anra- 
Mainyus], I am constrained to tarry, for the sake of these Aryans who, being 
of the true faith, are yet aiders of the infidels; of the disloval whom Cpénta- 
Mainyus visits with calamity; those who do not boldly take that truly wise course 
for the benefit of their people, nor are inspired in their prayings by Voh-Mané. 


Meaning, that though they have not apostatized, yet they strengthen 
the infidel power by non-resistance and by payment of tribute and levies, 
and hesitate to unite with Zarathustra to expel the Toorkhs from the 
country. 


3. To this belief, O Mazda, is added purity, as profit for those true to the law, 
as wounding for the Drukhs, therefore will I resign myself to the protection of 
Vohii-Mané. To all Daevas I make known friendship. (?) 

To this inducement, O Mazda, is added that of extending the true religion 
as profitable for those true to the divine law, and as detrimental to the Drukhs. 
Therefore I commit myself trustfully to the protection of Vohfi-Mané, and pro- 
claim to all the Daevas my devotion to you. 


GATHA III. — CPENTA-MAINYU 223 


4. They who with evil mind increase Aéshma, the wrathful (or Aéshma and 
Rama, the latter being taken as a noun, meaning the Demon of Envy), with their 
tongues,—inactive among the active, they desire not after good deeds, but after 
evil, they give themselves to the wicked Daevas through their law. 


One cannot but wonder that the same word should, if an adjective, 
mean ‘‘wrathful;’”’ and if a noun, ‘‘envy.’’ It indicates, I think, great 
vagueness of ideas as to words and their significations. 


(H.) Those poor (wretches) who, instigated by their base minds, cause mischief 
and ruin to the wealthy (settlers), through the spells uttered by their tongues, 
who are devoid of all good works, and find delight in evil doings only, such men, 
produce the devils, by means of their pernicious thoughts. 

They who, inspired by Ako-Mané, with their talking cause pillaging and 
slaughter [or, who being priests of the evil spirit, by their teachings encourage 
these acts], idle among those who labour [which indicates, perhaps, that not the 
infidels, but disloyal Aryans are spoken of], they do not desire the teachings of the 
true faith, but those of the false, and by accepting the religion of the Daevas 
become their slaves. 

5. May he, O Mazda, possess sweetness and fatness, who possesses the law 
through good-mindedness. Every one is wise through the purity of Armaiti, all 
that (is) in Thy Kingdom, Ahura. 

(H.) Mazda Himself, and the prayers, and every one who is a truly noble 
son of Armaiti (the earth), as-well as all that are in Thy dominions, O Living, 
will protect this faith, by means of the good (inborn) mind. 


‘““Good-mindedness”’ here means, I judge, the Divine Wisdom dwell- 
ing in the human mind; i. e., the inspiration of Vohfi-Mané. It may 
be that this is always the meaning of the word so translated. I judge 
it to be so here, from Dr. Haug’s rendering, ‘‘the good (inborn) mind.”’ 
Without knowing the original words rendered ‘‘good-mindedness,”’ ‘‘best 
mindedness,’’ and others, it is impossible to determine accurately the 
meaning. 


May he, O Mazda, who is in possession of the True Faith, by the Divine 
Wisdom dwelling in him, enjoy peace and abundance; every one who is devout 
with the worship for which Armaiti provides [manifests his devotion by sacrifices]; 
all who are of thy kingdom [obedient to Thee], O Ahura. 

6. I pray from you, Mazda and Asha, let it be said, what through the spirit 
which comes from your understanding, shall be rightly determined, that we may 
announce it, the law, yours, O Ahura. 

Mazda and Asha, O pray that what shall be firmly determined, may be 
communicated to me, from you, through the inspiration that flows from your 
wisdom, that we may proclaim it,—the true law, yours, O Ahura. 

-7. May Mazda hear this, together with Vohfi-Mané; hear it Asha! Hear 
it Thou, Ahura? Who is the obedient, who the kinsman, among the created? 
Who may place the good blessing in effectiveness? 


224 IRANO-ARYAN FAITH AND DOCTRINE 


May Mazda hear this, in the person of Vohfi-Man6é! Hear it Thou, Ahura. 
Who are the well-affected, who are our allies, among the Aryans? Who among 
them will make serviceable (to the good cause) the blessings bestowed upon him? 

8. To Frashadéstra Thou hast given the friendship of Asha, I desire from 
Thee Him as a Master, O Mazda Ahura, and for me (that) whereby one (comes) 
in goodness to Thy Kingdom. May we evermore be beloved (by Thee)! 

Thou hast given to Frashaéstra the assistance of Asha [made him powerful]. 
I pray Thee to give him unto me as a leader, and to be for me that whereby Thy 
Kingdom shall be benefited; and may we evermore enjoy Thy favour! [It is 
impossible to say with any confidence what part of this verse means. | 

9. May the active, created for profit, hear the precepts! Mayest Thou not 
give the true words as dominion to the wicked! For with the law is bound 
the best reward, with purity the warlike Jamacpa bound. 

May the labouring men of the Aryans, created by Thee to make plenty 
in the land, heed the teachings of Thy law. Let not the words of Thy truth be 
perverted to give rule to the unbelievers! For with observance of the law, good 
fortune should be inseparably conjoined; and the true faith should crown with 
success the efforts of the warlike Jamacpa. 

10. That, O Mazda, will I protect in Thy creation, the good mind, the 
souls of the pure. Praise be to the good things of wisdom; let the wicked riches 
be extinguished through their badness! 

That (true faith), O Mazda, I will foster in the land where Thou request 
(or, among Thy people); the teachings of Vohi-Mané, and the lives of the faithful. 
Praise to Thee for the blessings that flow from wisdom! Let the unfaith of the 
infidels consume their riches! 

11. Thither come to the wicked rulers, the evil-doing, evil-speaking, possess- 
ing wicked laws, the evil-minded bad, the souls to meet with evil food. They 
remain manifest members in the dwelling of the Drujas. 

(H.) The Spirits * (of the deceased) are fighting against the wicked ill- 


minded, ill-speaking, evil-doing, evil-thinking disbelievers. Such men will go to 
hell. 


Dr. Haug gives the declension of Urva, ‘‘the Soul,” at p. 95. Its 
nominative plural is urvind. He gives us, also urvara, ‘‘a tree;’’ urvdtem, 
‘‘a revealed saying;’’ urvaéga, ‘‘end.’’ The verb urv, in Sanskrit, means 
‘to kill or wound.’”’ The Zend participle present would be wrvat, ‘‘killing, 
wounding,’’ and, as a noun, ‘‘the killer, wounder.’’ He tells us (57) that 
“in the Gatha dialect, we often find ¢ at the end of words, instead of ¢, 
e. g., glavag instead of ctavat, ‘‘praising.’’ If uwrvagno is the Gothic plural, 
nominative, of urvat or urvac, it means ‘“‘the slayers.’”’ The Urva is not 
the Fravashi of a man, nor the spirit, rveyuna; but only Woxn the vital 
principle or animal soul. 


*In the original, urvagné, i. e., souls. In the other books, the common name of the 
spirits of the deceased pious Zoroastrains, who are fighting against the attacks made by 
the hellish empire upon the kingdom of light and goodness, is Fravashis, i. e., protectors; 
which name is, however, never to be met with in the Gathas. (Haug: Note). 


GATHA III. — CPENTA-MAINYU 225 


The disloyal unbelievers (of the native tribes) go to the land where the 
chiefs of the invaders govern;—the oppressors and blasphemers,—to provide the 
slayers with food harmful to us; and remain there openly as residents, in the land 
where the Drukhs abide. wee: 

12. What reward grantest Thou, Asha, to the praying Zarathustra, what 
through Vohfi-Mané? I who worship you with praises, Mazda Ahura, desiring 
that which is wished for by you as the best. 


It is often evident, where the word ‘‘desire’’ occurs, that it comes 
short of expressing the sense of the original word, which would be more 
endeav- 


79 66 


accurately represented, as the context shows, by “‘labouring for, 
ouring to accomplish;’’i. e., it is the desire, expressed in action to effect it. 


What reward wilt Thou grant, O Asha, unto thy worshipper with prayers, 
Zarathustra? What, through Vohii-Mané [i. e., in the form of skill as a military 
leader], to me, Ahura Mazda, who adore you with hymns of praise, striving to 
accomplish that, the most excellent result, which is desired by Thee? 


GATHA III. 


HA IV,.YACNA XLIX. 


How and whose protection shall my soul desire? Who is for the cattle, what — 
man is acknowledged as my protector? Besides Asha and Thee, Mazda Ahura, 
the Desired, the Invoked, by the best Spirit? . 

Whose protection shall my mind seek after, and by what means? Who 
will defend our cattle, and what divinity [‘man’ means ‘individual being,’ divine | 
or human] shall be manifested as my protector, besides Asha, and Thee, Mazda | 
Ahura, the one desired, the one prayed for, sent by the beneficent mind? 

2. How shall he, Mazda, desire the helpful cow, who wishes her active (or, 
that she may be provided with fodder), for this world, to live well during many 
years? Give me, in the world, manifest dwellings as a gift. [The last two lines, 
Spiegel says, are translated conjecturally.] 

How, O Mazda, shall those succeed in obtaining serviceable cattle, who 
need their work in the Aryan land? Give unto us, in this land, permanent homes, 
that we may live peacefully therein many years. 

3. There is to the man, Mazda, purity as a portion, which Khshathra 
together with Vohii-Mané, imparted to him, who through the power of holiness, 
seeks to increase this nearest world, in which the wicked takes a share. 

The true faith is the possession, Mazda, imparted to him by Khshathra 
conjunctly with Vohfi-Mané, of every man, who by the power of religious worship, 
endeavours to better the condition of this nearest [most eastern] portion of the 
Aryan land, in which the unbelievers exact tribute [or, seize, in part, the crops 
and herds, by pillage]. 

4. So will I praise you with land, Mazda Ahura, together with Asha and 
Vohfi-Man6é and Khshathra, that he may stand on the way of the desiring, I 
give open offerings in Garé-Nemdna. 

Therefore, I will worship you with praises, as conjoined with Asha and 
Vohfi-Mané and Khshathra, that he may assist the enterprise of those who thus 
endeavour, on the Mountain of Adoration, I sacrifice. 

5. Perfectly may you, Mazda Ahura, Asha, your announcers, kindly instruct 
with open protection, with mighty, which brings us to brightness. 

Be graciously pleased, Mazda Ahura, Asha, beneficently to make strong 
those who promulgate your teachings, with open and mighty assistance, that will 
give unto us victory. 

6. Whoso, O Mazda, spreads abroad the word of the Manthra, the friend of 
Zarathustra, with pure prayer, let him make his tongue to the way of under- 
standing, may he teach me the secrets through Vohfi-Mané. 

(H.) Zarathustra is the prophet, who, through his wisdom and truth, utters 
in words the sacred thoughts. Through his tongue, he makes known to the 
world the laws given by my intellect, the mysteries hidden in my mind. 
bf 


Here, Haug translates Mazda, ‘‘wisdom,” and says, ‘‘Which word is, 
now and then, used in the appellative sense, Wisdom.’’ And in another, 


to 
bo 
~I 


GATHA III. + CPENTA-MAINYU 


he propounds the strange theory, that “‘the speaker in this verse, as well 
as in the whole fiftieth chapter, is the géus urvd.”’ 


Whatsoever divinity, O Mazda, utters the words of the Manthra, with 
prayers of the true faith inspiring Zarathustra, let him speak in words suited to 
the understanding, and may he teach me the hidden things that are disclosed 
through Vohfi-Mané (or, that come from Thee, through Vohfi-Man6). 


It is evidently impossible to be certain as to the grammar of this verse, 
oritsexact meaning. But, as I believe that Zarathustra speaks throughout 
the whole hymn, I think that neither Spiegel’s nor Haug’s translation can 
be correct. One thing is certain, that one or the other of them never 
translates correctly. 


7. I unite myself to you, the friendliest companion, to reach to the bridges 
of your praise;* to the strong; Mazda, Asha, together with Vohfi-Mané, that 
you may be guides for my protection. 

I adhere to you, as your ardent votary, that I may march to the bridges 
(or passes) where you are worshipped; to the Mighty Mazda, Asha, together with 
Vohti-Mané, that you as leaders may assist me to reach them. 

8. With hymns which are spoken on account of fullness, come I to you, O 
Mazda, with uplifted hands, to you, with the pure prayer of the offering, to you, 
with the virtues of Vohti-Mané6. 


Spiegel explains ‘‘on account of fullness,’”’ as, perhaps, ‘‘on account of 
the fullness of good things which I have obtained;’’ the “‘pure prayer of 
the offering,’ as, probably, ‘‘with prayers accompanied with sacrifices and 
‘offerings;’’ and ‘“‘with the deeds of Vohi-Mané,” as, ‘‘with or through 


-goodness.”’ 


| .. With hymns that are recited for the sake of abundance, I come unto you, 
| Mazda, with uplifted hands, to you with the pious prayers of the sacrifice; to you, 
with the devout thoughts, inspired in the mind by Vohti-Mané. 
9. With these Yacnas, I offer you praise, Mazda, Asha, with the deeds of 
Vohti-Mand. When I, by reason of my purity, rule according to wish, then will 
I willingly lay hold on the Wise. 


Spiegel says: ‘‘What ‘Jay hold on’ means, is doubtful. It is, possibly, 
equivalent to fo protect or support.’ I do not know whether the original 
/ word is single or plural. 


With these Yacnas, I offer you adoration, Mazda, Asha—with the 
uttered thoughts of Vohfi-Mané. When, by reason of my devotion to the true 


*The Huzvaresh translation is ‘To the bridges, on account of your praise.’ (Spzegel.) 


228 IRANO-ARYAN FAITH AND DOCTRINE 


faith, I shall have supreme power, then will I, with all my heart, maintain 
allegiance to the wise divinities. 
10. I do that which others have done before, what appears worthy in the | 
eyes through Vohii-Mané, by the light, by the sun, the day of the morning | 
. to your praise, Asha, Mazda Ahura. | 
Very difficult [Spiegel says], and translated for the most part conjecturally. | 
(H.) All the luminaries with their bright appearances, all that is endowed | 
with a radiant eye by the good mind, stars and the sun, the day’s foreteller, wander | 
(in their spheres) to Thy praise, Thou living, true, wise Spirit. : 


Truly, what judges style ‘‘a distressing conflict of authority’! Nothing’ 
like “‘luminaries’’ and ‘‘wander’’ is found in Spiegel’s conjectural trans- 
lation. Surely, it is greatly to be hoped that some scholar will be able, ! 
by and by, to give the world a critical edition of the Zend-Avesta—a 
literal translation, with a discussion of the widely different meanings | 
imputed to words, and also a complete dictionary and grammar. 


I will do that which has been done by others before me [sacrifice to Thee], 
that which appears worthy in Thy sight, inspired thereunto by Vohii-Mané6; by 
the light of day, at sunrise, at the dawning of the day, in adoration of Thee, O | 
Mazda Ahura. 

11. Thy praise will I announce, O Mazda, with the mouth, so long as I, O» 
Asha, can and am able, let the creator of the world bestow through Vohf-Mané, 
what is best for the wish of those working openly. } 
I will proclaim Thy praise, O Mazda, in words, so long as I, O Asha, have | 
power and skill to do so. And may the creator of the Aryan land grant through 
Vohai-Mané, that which shall conduce to the triumph of those now openly | 
engaged in hostile operations. 


| 
: 
This ends the Third Gatha. The preparation for the struggle, it | 
seems, was now complete. After arousing, by his exhortations, the people | 
and leaders of that part of the country, in which, although harassed by : 
marauding expeditions of Drukhs and of the Turanian tribes that had | 
sided with them, was still under Aryan rule and of the Ahurian faith, 
Zarathustra had gone into that which the invaders held and governed, 
to arouse the Aryans there, and had concerted with Frashadstra, Victaspa, 
Jamagpa and other chiefs, a combined uprising and attack. His objective | 
point, it seems, was the Bridge or Pass Chinvat, at which, I think it. 
elsewhere appears, there was an Aryan district, ruled by Jamacpa, who 
was both priest and soldier. 


GATHA III. — CPENTA-MAINYU 229 


I think we shall find that the writings of a subsequent date sustain the 
interpretation that has forced itself on me, of the nature and general 
purpose and spirit of the Gathas. 


The Aryans, it appears, settling in Bactria, had conquered it and 
subjugated, as well as in part converted, the indigenous tribes. It does 
not appear from the Gathds how long a time had elapsed after the first 
entrance into the country, before it was invaded by a strong force or 
successive bands of a warlike and barbarous race of men from the country 
north of the Oxus. Yima, according to the Second Fargard of the Vendidad, 
led the first emigration, and at last came to be considered as the first man, 
though the name of his father, Vivanh4o, is given. 


These Bactro-Aryans were at first herdsmen of the Steppes, and in 
Bactria, while part of them became cultivators of the soil, a large part 
also continued to be herdsmen. One chief hardship of which Zarathustra 
spoke, was that these herdsmen were prevented by the Toorkhish horsemen 
from driving their cattle to a distance to graze, the pastures within their 
reach being exhausted. 


These Toorkhs, it seems, held the fertile alluvial land in the vicinity of 
the present Balkh, and the purpose of Zarathustra was to expel them from 
it, and drive them across the Oxus, and with them, the native tribes that 
had joined them. ‘‘Both worlds’ are often mentioned, meaning two 
countries occupied by Aryans, but whether these were two parts of Bactria, 
the ‘‘world”’ of the Seven Kareshvares, or Bactria and a colonized region, 
‘south of the Hindu Kush, we can only judge from the fact that the whole 
‘Seven Kareshvares are styled ‘“‘the world.” 


Many of the Aryan petty chiefs, in the country held by the Drukhs, 
it seems, paid tribute to them, and the labouring class, it is stated, were 
greatly oppressed by them, being reduced to a condition of serfdom, and 
having no homes of their own; whence the reiterated prayers for ‘‘manifest 
dwellings.”’ 


As the human mind and intellect were deemed, by Ahura, to be portions 
of the Voh-Mandé, immanent in each body, so those of the Drukhs were 
deemed to be ‘‘creations’’ or the issue and progeny of Anra Mainyfs, 
through Aké-Mané, unreason. Nowhere, therefore, is the practice of 
mercy towards them inculcated. As the Canaanites were to the Israelites 
“children,” and ‘‘men,”’ ‘‘of Belial,’’ so the unbelievers were to the Aryans, 
“Sons of Perdition.’’ They were always to be ‘‘smitten’’ and “destroyed,” 
with the sword, but it is fair to say that the reason for it is given. They 
were the ‘‘oppressors’”’ and, therefore, to be ‘‘oppressed.”’ 


230 IRANO-ARYAN FAITH AND DOCTRINE 


‘Every good gift and every perfect gift’ [said the Apostle James], ‘is from 
above and cometh down from the Father of lights .°. . . Of His own will 
He begat us with the word of truth.” ‘Holy men of God spake’ [said Peter], 
‘moved by the Holy Spirit.’ 


And in the creed of Zarathustra it was taught that all prayers, hymns 
and true words, were ‘‘deeds of Vohfi-Mané,” and that these would bring 
triumph to the Aryan arms and royalty of Zarathustra. 

Asha was invoked to “‘instruct with open protection the announcers af 
the true faith,’’ i. e., to provide [the literal meaning of znstruo] them with 
open allies. Having prayed to Vohti-Mané6 for military skill, Zarathustra 
now, on the eve of advancing, prays Khshathra to be with them on the 
march and direct their movements. He propitiates Ahura with sacrifices 
at and before the sunrise, and assures his people that their piety will give 
them the victory. 


This brings us to the next Gath4a, that of Rule or Dominion. 


GATHA IV.—VOHU KHSHATHRA. 
HA I, YACNA L. 


This Gatha was composed and recited after the war of liberation had 
resulted in success. It is a song of rejoicing and triumph. 


1. The best kingdom, the unbounded, the portion which must be given to 
the distributor of gifts, he distributes with righteousness, the best through deeds, 
that (give) us now to cultivate. 

2. That which belonged to you first, Mazda Ahura and Asha, and to Thee, 
Armaiti, give me as the kingdom of wish, give profit to your praise through 
Vohfi-Mano. 

3. To you, come listening, they who rule through your deeds, Ahura and 
Asha, with the prayers of Vohti-Mané, which Thou, Mazda, hast first taught. 


I place these verses together, because they explain each other, and 
show that the struggle had ended in success, and the country, previously 
‘held by the Drukhs, was now under Aryan rule. 


Give us now to cultivate the country that is most productive, the most 
fertile domain, the undivided, that portion which he who is to make partition, is 
to divide equitably, as donatives; that which was aforetime yours (was Aryan 
land), Mazda Ahura and Asha and Armaiti. Give me that to reign over; let 
your worship, through Vohf-Mané, produce its fruit of advantage (to the people 
and soldiery). Those who rule by means of your aid, Ahura and Asha, with 
that of the prayers of Vohfi-Mané, which Thou, Mazda Ahura, first taught, now 
come to you for counsel. . 

4. Where is the lord of fullness, where is pardon found? Where does one 
attain to Asha? Where is Cpénta Armaiti? Where is Vohi-Mand? Where are 
Thy realms, O Mazda? 


As questions, these are simple enough—but it is impossible to see why 
they were asked, nor how they could be asked, by Zarathustra. If ques- 
tions, they are put in here, unconnected in sense or purpose with what 
precedes or follows them. Now, it is plain enough that there is every- 
where in the Gathdas great uncertainty as to grammatical construction, 
tenses, modes and numbers. There was in the Zend no mark of interro- 
gation, and I take it, that, generally, it is from the sense alone that it can 
be determined whether a phrase or sentence is or is not a question. Here, 
I think, Spiegel took the whole verse to be interrogative, because the next 
begins with the phrase, ‘‘after all this asks, etc.’ I do not think that 
“where”’ is interrogative. 


That land where the possession of abundance resides, and where is clemency 
for the erring; where one becomes vigourous and strong; and where the divine 
productiveness is; that where Vohfi-Man6 is, and Thy realms are, O Mazda. 
[But the word rendered by ‘pardon’ probably means ‘favour.’| 


232 IRANO-ARYAN FAITH AND DOCTRINE 


5. After all this asks, to support the cow, from Asha, the active, the pure, 
with deeds, the wise with prayers, who is mighty and holy, and announces to the 
created, the right guides. 

6. Who gives better than the good, who grants to him according to wish, to 
Ahura Mazda, the kingdom, but him who from the bad as holy, does not requite 
(until) the final dissolution of the world. 


The last of these verses is thus translated by Haug: 


(H.) The Living Wise bestows, through His power, the best of all, upon — 
him who brings offerings to please Him; but the worst of all will fall to the lot of © 
him who does not worship God in the last time of the world. | 


| 


Spiegel’s translation of this verse is nonsense, pure and simple. Haug’s 
makes sense, but the wrong sense, and a worthless sense. As usual, he 
makes of Zarathustra, a mere garrulous preacher of eternal repetitions of 
poor common-places. 


For all this, the Aryan labourer of the true faith, with products for the 
sacrifice, and the priest with prayers, petition Asha (who is mighty and beneficent, | 
and gives to the Aryan people instruction for their guidance), that they may 
keep and feed their cattle. 

Asha—who gives him a better region than the good one possessed before, and 
grants to the petitioner that for which he asks, and dominion to Ahura Mazda, | 
but will assign nothing by way of requital to those, who, among the unbelievers, 
come professing the true faith, until the final division of the country. | 


Spiegel understands the last line to mean, ‘The wicked will not be’ 
fully punished until the day of judgment.’’ I have seldom noticed his. 
notelets, for they are of singularly little value, and seldom help us to 
understand a phrase or solve a difficulty. Occasionally, he tells us that a 
verse is “obscure,” or ‘unintelligible,’ or gives an absurd ‘‘gloss,’’ but 
very seldom gives the original word or words, where the sense is doubtful. 


7. Give me, Thou who hast created the cow, and the water, and the trees, 
immortality and fullness, Holiest, Heavenly Mazda, power and strength, instruction _ 
through the Best Spirit. ; 

(H.) Thou who hast created earth, water and trees, give me immortality 
(Amérétat) and prosperity (Haurvatat), Holiest Spirit! Those Everlastial 
Powers, I will praise with a good mind. 

O Thou who hast produced the cattle, the waters and the trees, grant me. 
long life and abundance, Most Beneficent Divine Mazda; and authority and 
power, with knowledge through the Divine Mind [or Intellect, @pénta Mainyfl].. 

8. Thy sayings, O Mazda, may the man announce for knowledge, as something 
hurtful for the wicked, for health (to him) who maintains purity; for he rejoices 
the Manthra, who utters it for knowledge. 

May men, O Mazda [or, may the priests], speak publicly Thy sayings, 
that they may become known, as things that work harm to the unbelievers, and 
safety to those who uphold the true faith; for he makes glad the Manthra, who 
recites it that it may be learned. 


GATHA IV. — VOHU KHSHATHRA 233 


9. The wisdom which Thou givest to the warriors, through Thy red fire, 
through the metal, that give as a token in both worlds, to wound the wicked, to 
profit the pure. {The word rendered ‘wisdom’ means ‘power.’] 

The puissance which Thou givest to warriors, by means of Thy red fire 
and the arms forged by it, that give as a mark of distinction in both Aryan 
countries, whereby the unbelievers may be vanquished, and victory be with the 
true believers. 


Here, at least, there is no reference to a spiritual ‘‘world”’ or another 
life, for in either there are no wars nor warriors, nor forging of metal, nor 
weapons of steel or bronze. 


10. Whoso slays me, except that, O Mazda, he is a companion of the creation 
of the Drujas, evil who are there, for me I pray for purity, may Thy purity come 
in good. 


FIP ES 


Spiegel says, of “‘except that,”’ ‘““except in case I belong to the wicked.”’ ' 
I can see no reason for supposing that, and if it were substituted, it would 
not help the verse. The first line must be abandoned. The meaning of 
the second can only be conjectured. The third is plain enough, but seems 
to have been torn from some other context, and stuck in where it is. 
‘Somebody, who ‘does something ‘‘except that,’’ is pronounced to be an 
‘associate of the evil creation of the Drukhs, i. e., of the Drukhs, the creation 
of the evil mind, who are present where the something is done. It may be 
that this judgment is given against the slayers of any persons except 
Drukhs. To kill them was as meritorious as it once was for Christians to 
slaughter Saracens. 


11, 12. What man is a friend of the holy Zarathustra, O Mazda, who your 
pure disciple, what is the holy wisdom? What pure one has announced you, to 
the glorification of Vohfi-Man6? These two did not satisfy him, the Vaepayas 
and the Kevinas, at the Bridge of the Earth, the holy Zarathustra, when (his) 
| body grew up there, when to him... . [the rest, Spiegel says, ‘is unin- 
' telligible’]. 

b 


The first portion of this requires no commentary. Spiegel says, ‘‘The 
Vaepayas and Kevinas are probably two kinds of demons.’’ If so, it is 
not at all strange that they did not “‘satisfy Zarathustra.’’ Instead of the 
Bridge of the Earth (Chinvat), the tradition has ‘‘The Bridge of Winter.”’ 
“The whole verse,” he says, “‘seems to contain allusions to legends 
‘especting Zarathustra, with which we are not acquainted.”’ 

Zarathustra, it seems to me, after speaking of and petitioning for 
Various benefits to be bestowed on his soldiery and those who had been on 
iis side among the people, and then asking for military skill and power to 
enable him to continue to overthrow and destroy the Drukhs, proceeds 
ow to inquire who were unfriendly to him and to threaten punishment. 


234 IRANO-ARYAN FAITH AND DOCTRINE 


He asks who were his friends, and who assisted in propagating the true 
faith, and answers the questions by saying who were not such. | 

Two tribes of the indigenous people displeased him (or disappointed 
his expectations), at the bridge (or pass, as from the words “‘of the earth,” 
I believe it to have been), when his forces rendezvoused and were organized 
into a body there, and he took command. Probably they failed to appear. 
Other terms would have been used, if they had joined the Drukhs. 


13. The law thinks openly of the wicked as well as the good, whose soul 
trembles on the Bridge Chinvat, the notorious, wishing to attain, through their 
deeds and tongue, the path of purity. | : 


Spiegel thinks that this means, “The law remembers the deeds of men 
in this world, when they arrive at the Bridge Chinvat, and endeavour to 
reach Paradise.’’ Every conjecture ought, at least, to be plausible, and 
have ‘‘a reason for being.’’ ‘‘The Path of Purity”’ is not Paradise, and ‘‘to 
think openly of” is not ‘‘to remember.” The “‘law”’ is always ‘‘the Mazda- 
yacnian law,”’ i. e., the precepts of the Zarathustrian religion. Therefore, 
I conjecture the meaning to be: 


The precepts of the true faith are addressed to, and are for the benefit of, 
the unbelievers (of the native tribes) as for the Aryans, when the former, with © 
souls anxious and disquieted, at the celebrated Pass Chinvat, earnestly endeavour 
to attain, by offerings and prayers, to the possession of the true faith (‘to walk — 
in the right way’). ; 


We shall see, in other places in the Zend-Avesta, that there were 
Turanian chiefs, whose Fravashis were invoked and lauded, as those of 
 Thespure.. 


14. The Karapas are not friendly to beings, on account of their activity. — 
Grant Thou also to the cow fullness through Thy deeds and precepts; but he 
who (follows) their precepts comes at last to the dwelling of the Drujas. 

The Karapas are harmful to the Aryan people, molesting them in their 
peaceful pursuits, but do Thou give to our cattle, by means of Thy observances 
and precepts, abundant pasturage; and let those who follow the precepts of the 
Drukhs be hereafter driven away, to the land which they inhabit. | 

15. The reward which Zarathustra before imparted to the believer, that he 
should first come to the shining abode of Ahura Mazda, this profit will also be 
bestowed on you, through Vohfi-Mané and Asha. 

(H.) Zarathustra assigned, in times of yore, as a reward to the Magavas,* 
the Paradise, where first of all Mazda Himself was gone. ‘Can (immortal 
Saints!) have in your hands, through your good and true mind, those two powers’? 
(to obtain everlasting life). ) 


*This word is the original form of ‘‘Magi’’, which name was given in later times to all 
the Persian priests. Its form in the cuneiform inscriptions, is magush. According to this. 
verse it seems to have denoted the earliest followers of Zarathustra. (Haug: 160, note.) 

©These are Ameretat and Haurvatat, the two last of the seven archangels in the: 
Parseeism of later periods. (Haug: 160, note.) 


GATHA Iv. — VOHU KHSHATHRA 235 


Ma-v-ha, in Sanskrit, is ‘‘a warrior.”” (Rigv. 1, 64, 11.) Also, ‘‘sacrifice, 


oblation.”” Magha, is ‘“‘power, wealth,’ and maghavant, “wealthy, or 
sacrificer.’’ MJaghavan is a name of Indra, and must mean “‘warrior,’’ 
and not “‘sacrificer."” No doubt Magavas has, in the Gathds, the Vedic 


and not the later meaning. And I prefer the “‘assigned”’ of Haug, to the 
“imparted,’’ of Bleeck. I think the verse is addressed to the Turanian 
allies. 


The recompense which Zarathustra has already ordained for his warriors, 
that they should be the first to have lands assigned them in the goodly land 
wherein Ahura abides, this remuneration shall also be bestowed on you, through 
Voha-Mané and Asha [i. e., as the fruit of your prayers and sacrifices}. 

16. Wisdom has Kava-Vistagpa acquired as a mighty kingdom, which, with 
the words of Voh-Mané, with purity, formed the Holy Ahura Mazda, may we 
learn them. 

(H.) Kava Vistaspa obtained, through the possession of the spiritual power 
(Maga), and through the verses which the good mind had revealed, that knowledge 
which the Living Wise Himself, as the cause of truth, has invented. 


Spiegel says, of the latter part of this verse: 


The meaning is: Ahura Mazda has clothed the Heavenly Wisdom in human 
language—Vista¢pa accepted it—may we also accept it. 


’ 


Kav or Kab, Sanskrit, is ‘‘to praise,’ and Kavi, ‘‘wise,’’ and ‘‘a wise 
/man,’’ in the Veda. Later, ‘‘a poet.’’ Considering the differing construc- 
‘tions of Haug and Spiegel, I think I may read thus: 
| 
“. Kava-Vistagpa (Vistagpa, the wise) had acquired (or won) for himself a 
| powerful kingdom, by his might in war, which the Holy Ahura Mazda endowed 
| him with, by means of the words of Vohfi-Mané, with the true faith. May we 
learn those words. 

17. May Frashadstra-Hvé-Gva show me the beloved bodies, for the law 
may he goodness give his beloved (daughter). Mighty is Ahura Mazda, lay 
. hold on Him to desire after purity. : 

(H.) Frashadstra, the noble, wished to see my Highland (Berekhdha Armaiti, 
i. e., Bactria), to propagate there the good religion. Ahura Mazda may bless 
| this undertaking! Cry aloud that they must aspire after truth! 
| 
; 
. 
| 


Spiegel (note: Gloss): ‘‘Give me thy daughter to wife.’’ His trans- 
lation of this verse is unintelligible. Haug’s may not be correct, but it at 
least means something. The subject of this part of the hymn is the 
division of the conquered country among the principal leaders and their 
followers, and this verse must, I think, speak of the portion selected for 
'Frashaostra. 

Bérékh is “‘high, elevated,’’ from the Sanskrit bakh or vakh, to be 
pre-eminent. Locative pronominal adverbs are formed in Zend by the 
sufhx dha (Bopp, ii. $420); and, according to its origin, this suffix means 


236 IRANO-ARYAN FAITH AND DOCTRINE 


‘here, there.’’ Berekhda Armaiti, I think, is a particular elevated region 
of country, and I conjecture the meaning of the verse to be: 


May Frashadstra, owner of cattle, conquer and possess for me that 
elevated productive region there; may he loyally cause his highlands to submit 
to the Ahurian faith, Ahura is mighty; seek His assistance in endeavouring to 
propagate His religion. 

18. This wisdom, DéjAmacpa-Hv6-Gva, the brightness of the wish, they 
desire with purity, who know this kingdom of Voht-Mano. Give me, Ahura, 
that which conduces to Thy joy. 

(H.) The wise Jamaspas, the noble, illustrious, who have the good mind 
with truth, prefer the settled life, saying: Let me have it, because I cling to 
Thee, Mazda. 


Vistacpa, it is said in verse 16, acquired might as powerful rulership. 
At that day, and in the condition of things then existing, ability and military 
skill and capacity, and might from Vohfi-Mané, were the only means of 
rising to power, the only patents of chieftainship; and he who held them 
had absolute power (‘‘ruled according to wish,’’ i. e., his will waslaw). The 
chiefs of the American Indian tribes have always governed by the same 
right. The warriors select, in some way, the ablest; or, at least there is, 
in some way, general consent and acquiescence. As, in such a Case, the 
wisdom and ability of the ruler are his titles of power, it is natural to think 
that his power consists in them. In other words, according to the Aryan 
idea, genius, wisdom, ability are power and rule and dominion. Vistacpa 
acquired wisdom as a mighty kingdom, i. e., displayed in the right and 
power to rule. And Khratu meant “‘power,” and not “wisdom.” 


Accordingly, I read verse 18, thus: 


Those, O Jamacpa, who are obedient to the direction of Vohf-Mané, seek 
by means of the true faith to obtain this might, which is the glory of supreme 
rule. Give me, Ahura, that whereby Thou mayest have satisfaction. 

19. To this man, Maidyom4aonh4, the holy, is to be given for the law which 
he taught the world with desire, to the creatures of Mazda has, through his works, 
announced the best of life. 

Maidhyomaonha, [Spiegel says], (the Madiomah of later tradition), is the 
uncle of Zarathustra, and his first disciple. The oral traditions are ascribed to 
him. 

To Maidyomaonha, the noble, lands are to be given, for the doctrine 
which, with zeal, he taught the Aryan people; to him, who has by his hymns, 
proclaimed to the children of Mazda, the best things of life. 

20. This profit must ye grant us, all ye compliant; purity, the prayer of 
Vohti-Mané, in which wisdom lays. (Ye) to whom it is offered with prayer, ye 
who desire the joy of Mazda. 

This blessing, we beseech you to grant us, all ye gracious deities—true 
faith, the prayers of Vohti-Mané, in which might is contained; ye, to whom 
sacrifices are offered, with prayer; ye, who strive to give satisfaction to Mazda. 


GATHA IV. — VOHU KHSHATHRA 237 


21. He is the holy man of wisdom, according to knowledge, words and deeds 
(to whom), according to the law, holy purity through Vohfi-Mané, the kingdom 
Ahura Mazda has given, to this, pray we, for His good blessing. 

He is the excellent wise man, in knowledge, in teachings and in leadership, 
to whom Ahura Mazda has given the royal power, as the consequence of obedience 
to the precepts of religion, and of the true faith through Vohii-Mané. Unto 
Ahura, we pray, for His gracious blessing. 

22. Through whose offering to me from purity the best, that knows Mazda 
Ahura (as well as) those who were and are, to these I offer, according to their 
names, and approach them with friendship. 

Ahura Mazda knows through whose aid offered to me, prompted by their 
piety, is our well-being; those who were and still are (loyal); these, I thank, each 
by his name, and offer to them friendship. 


I think that this is not far from the meaning. It has occurred to me, 
that the Amésha-Cpéntas were meant, and that the reading might be: 


By means of offerings to whom, expressions of religious faith, good 
fortune is to me, that Mazda Ahura knows—those that existed of old and still 
exist. To these, I now sacrifice, to each by his name (as a divine person), and 
come near unto them with gratitude. 


The reader must judge. 


Yacna /i., in fourteen verses, is neither written in verse, nor in the same dialect 
as the Gathdas, and appears to be later addition. (Spvegel.) 


Ashis (Vanuhi) is named and praised in it, and the only thing worthy 
of note in it, is that the ‘‘good men and women of the whole world of 
-purity’’ are praised in it, and ‘‘the advancement of this dwelling,” and 
that ‘‘of the whole world of purity”’ is its object, the phrase “‘whole world 
of purity’’ beyond question, meaning the Aryan country. 


GATHA V.— VAHISTOISTI. 


YACNA LII. 


1. The best wish will be uttered of Zarathustra, the holy, if to him, perhaps, — 
favour might grant, out of purity, Ahura Mazda, the welfare of the soul forever, | 
and those who deceive him, as disciples of the good law, with words and works. | 

(H.) It is reported that Zarathustra €pitama possessed the best good; for 
Ahura Mazda granted him all that may be obtained by means of a sincere worship, , 
forever; all that promotes the good life; and he is giving the same to all these 
who keep the words and perform the actions enjoined by the good religion. 


The word ‘“‘deceive’”’ in Bleeck’s translation is certainly erroneous, for | 
it is applied, as the next verse shows, to the distinguished adherents of | 
Zarathustra. There is nothing like it in Haug’s translation. The original 
word may mean “‘surprise’’ him, or ‘‘exceed his expectations.’’ I think, 
also, that the last line belongs to the next verse, and place it there in my | 
interpretation. 


The most earnest wish of the most noble Zarathustra will be fulfilled, if 
Ahura Mazda should haply concede to him this favour, flowing out of the perform- 
ance of the duties of religion; to-wit, the long continuance of a happy life. 

2. May they learn from him, with thoughts, words and works, wisdom for 
Mazda, prayer for believing offerings, Kava-Vistagpa, the Zarathustrian, and the | 
noble Frashaéstra, they knew the right paths, the law which Ahura gave to the 
profitable. 

And those who exceed his expectations, as disciples of the good law, with 
teachings and achievements, may they learn from him, with thoughts, words and 
works, hymns for Mazda, and prayers for the offerings of religion; Kava-Vista¢pa, 
of the blood of Zarathustra, and the noble Frashaéstra. They know the ways of 
truth, the law which Ahura gave to those by whom the land profits. 

3. These mayest thou, too, Paouruchicta, descendant of Haéchat-Agpa, holy, 
worthy of adoration among the daughters of Zarathustra (whom) with agreement 
of Vohfi-Mané and Asha, Mazda has given thee for a lord, to ask after thy 
understanding, holiest, wise, female-worker* of wisdom. 

Mayest thou too, know these, Paouruchicta, descendant of Haéchat-Agcpa, 
noble and worthy of admiration among the daughters of Zarathustra, unto thee, 
Vohfi-Mané and Asha co-operating, Mazda has given one for a husband (or 
instructor), to have the care of thy education, thou, most noble, wise, and 
composer of hymns. 


The next verse, Spiegel says, seems rather to be the answer of Paouru- 
chicta, than to belong to the speaker of the preceding verses. It does not! 
seem to me that there is any foundation for this notion. 


*Paouruchicta is the daughter of Zarathustra, according to a gloss. She would) 
appear to have married Jamacpa, but this is doubtful. Haé€chat-A¢pa is one of the| 
remote ancestors of Zarathustra. (Spiegel.) 


GATHA V. — VAHISTOISTI 239 


4. Thus for him, yours, will I be zealous, and choose that he may give the 
fathers as relationship for the active, as pure ancestors for the pure. May I 
possess the shining perfect understanding of Vohai-Man6 (which), Mazda created 
for the good law forever. 

Thus for him, your father, I will be zealous, and I hope that he may give 
his fathers to be relatives of the workers, as pious ancestors of the devout. May 
I possess [be inspired by, have within me], the clear and perfect understanding of 
Vohti-Mané, created by Mazda, to teach the good law always. 


I very much doubt whether Bleeck’s translation expresses the literal 
‘sense of several of the words in this verse. If it does, one can only make 
‘a hazardous conjecture as to the meaning. And it is very uncertain 
whether it is the bride or the bridegroom that speaks. Either he or she 
might express, one a desire, the other willingness, that Zarathustra should, 
by consenting to the marriage, create a relationship between his own 
ancestors and the kinsmen (or clansmen) of the bridegroom, and his 
ancestors be ancestors of the children to be born of the marriage. 


5. To you, the maiden to be married, I, the bridegroom, speak these words. 
This makes me hopeful. Be conversant hereafter with the places where Voha- 
Mané teaches, according to the good law. ‘May one of you clothe the other with 
the true faith, whereat Vohti-Man6 will greatly rejoice.’ [This clause seems to 
be spoken by Zarathustra. ] 

6. So are both these manifest, ye men and ye women, the way away from 
the Drukhs; whoso is thankful to me for a benefit, I demand from the Drukhs; be 
far away from the body. To those who cleave the air, may the brightness of the 
evil kingdom reach. May the wicked be completely overcome, that they may 
no more be able to slay the spiritual world. 


“This verse,” Spiegel says, ‘“‘is translated conjecturally.” I take that 
‘to mean that the words are translated, each in some one of its senses, as 
literally as possible. The meaning could not have been conjectured of the 
verse asa whole, for it isincoherent, and in part unintelligible. Whatcan be 
understood, seems to be that the people, men and women, are told that two 
‘things are beyond doubt. One is, that there is a way by which the Aryans 
residing among the Drukhs may come away. “Whosoever among them,” he 
says, ‘will be thankful to me as for a benefit, I will demand him from the 
‘Drukhs.”’ ‘‘Be far away from the body, etc.,’’ may mean, ‘‘I will say to the 
| Drukhs, do him no bodily harm. May the power of the Kingdom of the 
Evil One, seize upon those who cut short his breath.” And the last line is 
-plainenough: ‘‘May the unbelievers be completely conquered, so as never 
again to be able to take the lives of Aryans.’ ‘The spiritual world”’ is 
the Aryan people, as taught and inspired by Vohti-Mando. 

7. That will be your reward for the great deed that Azhu*, who lies in the 
heart, from the possessed inward parts, stealing himself away, arrives thither 


*Azhu is, perhaps,=Azhi, the demon of lust. 


240 IRANO-ARYAN FAITH AND DOCTRINE 


where the soul of the bad. Strive after this greatness, it will be friendly with 
you, even to the last word.* 


bs tee Shes 


Agha, in Sanskrit, means ‘‘sin,”’ “impurity.’’ Like avhas, it is from a 
lost verb, angh; and avihas, also, means “‘pain, sin.’’ In the Veda, amhu. 
Angh, is the equivalent of the Greek verb ayx@; and from it are the Latin, 
angustus, angere, anxius, and our words, anguish and anxious. Ayxw 
and Ango mean “‘strangle, choke,” etc., and the earliest derivative meaning 
was that of ‘“‘pain.”’ 

The Sanskrit g, gh, become in the Zend, z and zh. And taking the 
earlier meaning of the word, as that by far most likely to have been its 
sense when the Gathas were composed, as it is also the Vedic sense of the 
original, I think, that the meaning of Azhu, here, is ‘“‘pain”’ or ‘‘anguish.”’ 
And I read the verse thus: 


This shall be your reward for that great work [the expulsion of the 
Drukhs], that the anguish, which makes the heart its abiding place, stealing 
away from the inmost recesses, whereof it has had possession, will go thither to 
where the souls of the unbelievers are. Strive to attain this great good fortune, 
and it shall be with you like a friend until your last breath. 

8. Away may be the deceivers, away to the evil-doers; may all be benumbed 
who are to be smitten! The good rule, and the pleasure of good and evil men 
may, to the kindred clans, give the greatest above death, may he throw the 
deceivers through their own bonds! Soon may it happen! 

Let those who have been faithless, flee away, flee away to the unbelieving 
marauders! May all whom we are to fight be enfeebled! May He, who is the 
Supreme over death, give unto our kindred clans of Aryans, good government, and 
peace and quiet to all, whether Aryans or Turanians! May He cause the mouthful 
(or treacherous) to fall by their own snares, and may all this speedily come to pass. 

9. Through evil belief are brought hurts, wounds to Thy teachers (who) 
desire that the sinners may be completely overthrown. Where is the pure Ahura, 
who may drive them away from life and free going about? May Thy Kingdom 
come, O Ahura, wherewith Thou makest good for the right living poor! 

Through false religion [i. e., by those whose religion is a false one, the 
Drukhs, because the religion itself, in them, was supposed to be the efficient cause 
of their misdeeds, the very doer of them, as the true faith was the efficient cause 
of all good actions, all prosperity and abundance, and success and victory, among 
the Aryans] have come calamities upon our people, and injuries to those who are 
the apostles of Thy faith, who are resolved completely to conquer their unbelieving 
oppressors. Where is the Very Self of Ahura, who will drive them away from their 
abodes and from their predatory raids? May Thy rule come, O Ahura, wherewith 
Thou wilt give security and comfort to the poor who live right wisely. 


This ends the Fifth Gatha. I return now to the Yacna HaptanhAiti, 
which Spiegel places next to the Gatha Ahuna Vaiti, and counts as the 
Second Gatha. It means the Yacna of Seven HAs, or Sections. 


*Purely conjectural. (Spiegel.) 


YACNA HAPTANHAITI. 
HA I, YACNA XXXV. 
Haug speaks thus of this composition: 


Though written in the Gatha dialect, it is to be distinguished from the Gathas. 
It is undoubtedly very old, but there is no sufficient evidence to trace it to 
Zarathustra himself. Its contents are simple prayers, in prose, which are to be 
offered to Ahura Mazda, the Amésha-Cpéntas, Fravashis, to the fire, as the 
symbol of Ahura Mazda, who appears in its blazing flame, to the earth and other 
female genii, as the angel presiding over food, etc. Compared with the Gathas, 
they represent the Zoroastrian religion, not in its original unaltered, but in a some- 
what developed and altered state. The high philosophical ideas which are laid 
down in Zarathustra’s own songs, are partially abandoned, and partially personified, 
and the philosophical, theological and moral doctrines have given way to the 
custom, which has remained up to this time, of addressing prayers to all beings of 
the good nature, irrespective of their being mere abstract nouns, as Asha, i. e., 
‘truth, growth;’ Voht-Mané, ‘good mind;’ or real objects, as waters, trees, fire. 


It might as well be said that the Holy Ghost, or Holy Spirit, the 
Comforter, of Saint John and the Christian world, the Creative Logos of 
Philo, was ‘‘a mere abstract noun.’ The different Amésha-Cpéntas are as 
clearly persons or hypostasesin the Gathas, as they are in the later writings. 


The formula [Dr. Haug continues], by which here and in the younger Yagna, 
to which the Yacna Haptanh@iti has undoubtedly furnished the model, the 
prayers begin, viz.: Yazamaidé, ‘we worship,’ is entirely strange to the Gathas, 
as well as the invocation of waters, female genii, etc., even the names ‘Amésha 
Cpénta’ (except in the heading of 28. 1), as the general term for the higher angels, 
and ‘Fravashi,’ which is so extremely frequent in the later Zend literature, are 
never to be met with in these metrical pieces. 

Although they are younger than the Gathas, still they have just claims to be 
considered as more ancient and original than the pieces of the younger Yagcna. 
A very striking proof, besides the difference of dialect, is that the objects of worship 
are much fewer than in the younger prayers, that, for instance, the six seasons, 
the five divisions of the day, the five Gathas, Zoroaster, the sacred branches 
(Barsom), the sacred drink (Homa), etc., never are mentioned in ‘Yacna of Seven 
Chapters.’ It formed originally a separate book, was very likely composed by 
one of the earliest successors of Zoroaster, and stands in the middle, between the 
Gathds and the younger Yagna. 


The proof is clear enough that it is older than the latter. That it is 
younger than the Gath4s, is not made so clear. They were not religious 
hymns, i. e., hymns of worship. The Seven Yagnas are: 


1. (Ragpi). Ahura Mazda the Pure, Lord of Purity, praise we. The Amésha- 
Cpéntas, the good rulers, the wise, praise we. The whole world of purity, praise 
we, the heavenly as the earthly, with desire after the good purity, with desire 
after the good Mazdayagnian law. 


242 IRANO-ARYAN FAITH AND DOCTRINE 


These verses, I-3, Spiegel says, 


do not belong properly to the text, but are a later interpolation; written, 
however, in the same dialect as the rest of the chapter. 

(H.) We worship Ahura Mazda the Pure, the Master of Purity. We 
worship the Amésha-Cpéntas, the possessors of good, the givers of good. We 
worship the whole creation of the true spirit, both the spiritual and terrestrial, 
all that supports (raises) the welfare of the good creation, and the spread of the 
good Mazdayasna religion. 

The whole world of purity, the heavenly as the earthly, is the whole Aryan 
creation, intellectual and corporeal. 

2. (Zadta). Of the good thoughts, words and works, which here and elsewhere 
have been done or will yet be done, the praises and propagators are we, that we 
may belong to the good. 

(H.) .. We praise all good thoughts, all good words, all good deeds, which 
are and will be (which are being done and have been done*), and we, likewise, 
keep clean and pure, all that is good. 

We praise and spread abroad all hymns containing the thoughts, inspired 
in words by the Divine Wisdom, that have been composed here or elsewhere, or 
may hereafter be composed, that we may be conjoined with the Supreme Good. 

3. That we believe, Ahura Mazda, Pure, Fair, that will we think, say and do, 
which is best among the works of men for both worlds. 

(H.) .. O, Ahura Mazda, Thou true, happy Being! We strive to think, 
to speak and to do only what of all actions might be best fitted to promote the 
two lives (that of the body and of the soul). 


Spiegel says, “The phrase ‘both worlds’ or ‘the two worlds’ applies in 
Parsee writings only to this world and the next, and has no reference to a 
subdivision of the future state.’ As far as I can judge, there was no Zend 
word that had the meaning of the word “‘world,’’ as used by us in the 
phrase ‘‘the next world;”’ neither was there any expression in that language, 
equivalent to “this world and the next,” or ‘‘the two worlds,’’ as meaning 
this and the next. 

The meaning of the verse clearly is, as shown by the next one, 


that which is our religion, we will think, express in words, and perpetuate in 
compositions, as being of the greatest benefit, among all the works of men, for 
both Aryan countries! 

4. Through these best deeds [with these most beneficent compositions], we 
now pray that for the cattle, peacefulness and food may be bestowed everywhere 
[pleasantness and fodder may be distributed, Spiegel], to the learned as to the 
unlearned, to the mighty as to the weak. 

(H.) .. We beseech the Spirit of Earth, by means of these best works 
(agriculture), to grant us beautiful and fertile fields, to the believer as well as to 
the unbeliever, to him who has riches, as well as to him who has no possession. 


*The words Verezyamnan amcha vaverezyamnan amcha are evidently only an explanatory 
note of the rare words yadacha (yet) now, and anyadacha, not now; i. e., either in the 
future or in the past. (Havwg.) 


YACNA HAPTANHAITI 243 


5. The kingdom to the best ruler; wherefore we commit, bestow and offer it 
to him, to Ahura Mazda, to Asha Vahista. 

6. What now both, man or woman, manifestly know [i. e., that which, 
arranged as a hymn or other composition they can repeat], that let them, if it is 
anything inspired, speak out, act thereby, and also publish it far abroad, for those 
who act, even so, as this is [for those who act in accordance with it). 

7. Your praise, Ahura Mazda’s, and His best worship, we meditate, and the 
best fodder [pasturage] for the cattle. Yours, we do, we spread abroad, what we 
desire from you. 

8. In the dominion of purity, in the wish for purity, for every living the best 
in both worlds, these spoken words, Ahura Mazda, utter we well, thinking purity. 

9. Thee we make their hearer and teacher. On account of Thy purity, good- 
mindedness, good dominion, is Thy land higher than all land, Thine hymns higher 
than all hymns, Thy praise higher than all praise. 


In the last three of these verses, it seems to be the ruler (Zarathustra) 
who is addressed in the second person. Those who recite the hymn 
declare to him that they repeat the praises of Ahura Mazda, composed by 

him, devoting themselves to that worship of Ahura, whence all good 

comes, and to those labours whereby the cattle have abundant food. It 
is those prayers and Manthras that they will recite and promulgate, those 
which they have, by asking, obtained from Zarathustra, in the realm of the 
true faith, with zeal for the true faith, which is most fruitful of blessings 
for every living soul in both Aryan countries. 


These spoken words, O, Ahura Mazda, we repeat correctly, expressions of the 
emotions of our souls. We accept and acknowledge thee, Zarathustra, as hearing 
them, uttered by Vohfi-Mané, and as teacher of them to us. On account of thy 
faith, thy loyal zeal, and thy benign rule, thy glory is greater than that of all 
others, thy hymns are more excellent than all others, and thy adoration of Ahura 
is of more worth than all other adoration. 


HA II, YACNA XXXVI. 


1. We approach ourselves first to Thee, Mazda Ahura, through the service of 

the fire. To Thee, Holiest Spirit. [Most Beneficent Mind], who the torment 

_ requitest upon him who decrees it [who visitest with calamity and despoilment 
those by whose orders these have been inflicted on the Aryans]. 

2. Happy is the man to whom Thou comest mightily, Fire, Son of Ahura 
Mazda, more friendly than the most friendly, more worthy of adoration than the 
most worthy of honour. Mayest Thou come helpfully to us at the greatest 
business. 


By this last phrase, the gloss says, the Resurrection is meant. These 
“interpretations’’ of the gloss are as absurd as Philo’s interpretations of 
' the ‘‘allegories’’ which he finds in the plainest passages of the Old Testament. 


244 IRANO-ARYAN FAITH AND DOCTRINE 


‘We approach, draw nigh unto, or worship Thee, Ahura, by the sacrifice with 


fire’ [the worshipper declares in this second hymn. Then he lauds the fire itself, — 
as the out-flowing of Ahura, His] ‘Son.’ Those are fortunate [he says], to whom | 
Thou comest in Thy power; Thou, Most Beneficent, most worthy of adoration, — 


‘Come now unto us, enabling us to worship, helping us in this great work.’ 


3. Fire, Thou art acquainted with Ahura Mazda, acquainted with the > 


Heavenly, Thou art the Holiest of the Same, that bears the name VAzista. 


The Fire Vdzista is praised, among others, in Yacna xv12., and is said by | 


Spiegel to be in the clouds, i. e., lightning. I find in the Sanskrit vdcz, | 
“fre,” from Vd¢ to “roar, cry, howl; and Vdqi, “roar, prayer.” Vdsa | 


is also ‘‘dwelling, living, resting, dwelling-place, habitation.’’ Vdzista 
may mean the domestic and sacrificial fire, and be appropriately termed 
the most beneficent of all. It is possible that the sacred fire for the 
sacrifices was originally that of wood set on fire by the lightning, and 
when once so obtained, not permitted to expire; and that this was deemed 
the holiest of all fire. It is, at any rate, the fire of the sacrifice that is 
addressed here, and said to be ‘‘acquainted,’’ 1. e., to be immanent in, 
Ahura Mazda, and in the luminaries of the sky. 


4. O Fire, Son of Ahura Mazda, we draw near to Thee with good mind, with 
good purity, with deeds and words of good wisdom, we draw near to Thee [i. e., 
with zealous devoutness and ardent faith, with the ceremonial observances and 
the prayers and hymns that are the effluences of Vohfi-Man6]. 

5. We praise Thee, we acknowledge ourselves as Thy debtors, Mazda Ahura. 
With all good thoughts, with all good words, with all good works, we draw nigh 


unto Thee. 
6. This, Thy body, the fairest of all bodies, we invite, Mazda Ahura, the 
greatest among the great lights, that which they call the Sun. 


We learn, from these verses, that the sacrificial fires were lighted and 
the sacrifices prepared for, if not performed, and the invocations uttered, 
at the dawn of the day and before the rising of the sun, which is here 
invoked to rise. Fire, the highest Deity of the Indo-Aryans, was still, 
for the Zarathustrians, the son, issue, progeny or outflowing of Ahura 
Mazda, who was Himself the light—substance of which all visible light 
is the manifestation; and the great orb which men call the sun, was the 
material embodiment of this Light-Essence. 


So the Emperor Julian says: 


‘The Sun, the greatest God, He has caused to appear out of Himself, in all 
things like Himself.’ According to Him, the Highest Deity, the Supreme Goodness, 
has brought forth out of itself, the Intelligible Sun, of which the visible Sun is 
only an image, and which, in the Chaldean doctrine, is the Intelligible-Light 
(PGs vonrov) and Spiritual Life-Principle Iao, like to Himself, the original Being, 
in all respects. (Movers, 205. Dunlap, 182.) 


YACNA HAPTANHAITI 245 


In the Egyptian dialogue between Pimander and Thoth, the former 
says: 


‘Iam Pimander, the Thought of the Divine Power . . . . He changed 
form, and suddenly revealed to mé All . . . . all was converted into Light. 
Shortly after a terrible cloud . . . . was agitated with a dreadful crash. A 


snake escaped from it with noise. From this noise went out a Voice; it seemed to 
me, the Voice of the Light; and the Word proceeded out of the Voice of the 
Light . . . . This Light is in me. I am the Intelligence. I am thy God 
. _ I am the germ of the Thought, the resplendent Word, the Son of God. 
Think that what thus sees and perceives in you is the Word of the Master, it is 
the Thought, which is God, the Father. . They are not at all separated, and their 
Union isLife . . . . The Intelligence is God, possessing the double fecundity 
of the two sexes, which is the Life and the Light of His Intelligence. He created 
with His Word another operative Intelligence; He is also God the Fire and God 
the Spirit.’ And ‘The operative Intelligence and the Word enclosing in them 
the (Seven) Circles, and turning with a great velocity, this machine moves from 
its commencement to its end, without having either beginning or end.’ 

‘Pythagoras taught that God is the Universal Mind, diffused through all 
things, the source of all life, the proper and intrinsic cause of all motion, 7m substance 
similar to light, in nature like truth, the first principle of the universe, incapable of 
pain, invisible, incorruptible, and only to be comprehended by the Mind.’ 
(Dunlap, 178.) 

TH 5& fwhv év rupl kau mvedpate. 
But the Life is through Fire and Spirit. 
Plato: Timaeus. 
He will baptize you in the Holy Spirit and Fire. 
John The Baptist. 


Apollo, being asked who he was, gave this oracle: 


Elios, Deus, Osiris, Anax, Dionusos, A pollon. 
King of the flaming stars, and Immortal Fire. 


And Yahoh spake the Ten Commandments to Moses: 


‘Out of the midst of the fire.’ He ‘covereth Himself with light, as with a 
garment.’ ‘His glory’ [says Ezekiel], ‘came from the way of the East and the 
earth shined with His glory.’ ‘His glory’ [says Habakkuk], ‘covered the Heavens 

_ And His brightness was as the light.’ ‘And the light’ [it is said in 
Daniell, ‘dwelleth with Him.’ 

The light [says Mr. Dunlap, in his Spirit-History of Man], was to the 
reflecting minds of antiquity, something higher, subtler, purer, nobler, than the 
orbs or beings whose essence it was. It was regarded as the first light, the first 
cause of all light, of which the sun was a secondary cause, an inferior agent 
receiving his powers from the Supreme Light of all light. 


But the idea that there is a light, or essence or substance of light, that 
is not light, and not perceivable by the eyes, but only to be conceived of 
‘by the intellect, is of later origin than the creed of Zarathustra. The 
sun, in that creed, was the body of Ahura Mazda; and light and fire were 


246 IRANO-ARYAN FAITH AND DOCTRINE 


His effluence or outflowing, Himself as light and fire, as Vohi-Mandé was 
Himself, as the divine wisdom. And Mr. Dunlap immediately and 
correctly says: 


The doctrine of the emanation of all creation out of the Godhead, is one of the 
oldest theories of religion. It is found in all ancient religions in which Sabaism 
was prominent. Hence, all these religions were light-religions; for the human mind 
could only picture the Deity to itself as the purest light. Not merely the corporeal 
world, but the world of spirits were considered emanations of the Godhead. 


We find its origin in the Veda. It was older than these writings, and 
older than Zarathustra. 


HA III, YACNA XXXVII. 


1. Here praise I now, Ahura Mazda, who has created the cattle, who has 
created purity, the water, and the good trees, who created the splendours of light, 
the earth, and all good. 

(H.) .. Thus we worship Ahura Mazda, who created and furthered the 
Spirit of Earth, and who created the good waters, and trees, and the luminaries, 
and the earth and all good things. 


The word rendered by “‘created’’ has not, it is evident, the sense of 
made, or caused to begin to exist, out of nothing; for it is applied here to 
the true faith or religion, and to the splendour of the light, as well as to 
the cattle, water, and the vegetable creation. It rather means ‘‘produced” 
or ‘“‘caused to issue from Himself.”’ 


2. To Him belongs the Kingdom, the Might, the Power. We praise Him 
first among the adorable Beings, which dwell together with the cattle. 

(H.) .. Him, we worship by the first prayers which were made by the 
Spirit of Earth, because of His power and greatness and good works. 

‘For Thine is the Kingdom, the Power and the Glory, forever and ever.’ 


The word rendered ‘‘power”’ by Spiegel, and ‘‘good works’’ by Haug, 
must have a different meaning from that rendered ‘‘might’’ by the former, 
and probably meant victory, overtowering, the glory of success, the 
Sephirah Hid of the Kabalah. ‘The identity of formula in this hymn and 
the Lord’s Prayer is remarkable. . 


The adorable Beings that dwell among the cattle [are, ‘Spiegel says], the 
genii who protect the cattle, and who would naturally be held in great veneration 
by an agricultural people. 


But no such “‘genii”’ are known to the Zend-Avesta, and if they were, it 
would hardly have been proposed to worship Ahura as the first among them. 


YACNA HAPTANHAITI 247 


Nor, on the other hand, would it have been said of the Amésha-Cpéntas, 
that they dwelt among the cattle. 

Haug renders by ‘“‘prayers made,”’ what Spiegel translates by ‘“‘adorable 
beings."’ But prayers are nowhere else said to be made by the ‘‘Spirit of 
Earth,’’ a phrase which is itself an error. 

I venture to think that ‘‘among the adorable beings’’ should read 
“together with all pious men, or worshippers,’’ and that it is these who 
“dwell among the cattle,’’ or have their homes in the Aryan pasture lands. 


3. Him, praise we, with Ahurian name, Mazda, with our own bodies and life, 
praise we Him, the Fravashis of the pure, men and women, we praise. 

(H.) .. We worship Him, in calling Him by the Ahurian names, which 
were chosen by Mazda Himself and which are the Most Sacred. We worship 
Him with our bodies and souls. We worship Him as being united with the Spirits 
(Fravashis) of the pure men and women. 

‘With our own bodies and life, we praise Him,’ means, probably, ‘We devote 
our bodies and life to His service,’ [willing to serve the true faith, in arms, and to 
lose our lives for it, if need be. Of the Fravashis, we speak elsewhere.] 

4. The best purity (Asha-Vahista), we praise, what is fairest, what pure, 
what immortal, what brilliant, all that is good. 

(H.) .. We worship the promotion of all good (Ashem Vahistem), all that 
is very beautiful, shining, immortal, bright, every thing that is good. 

5. The good spirit we honour, the good kingdom we honour, and the good 
law, and the good rule, and the good wisdom. 


I suppose, but am not sure, that the name Ashem Vahistem (the 
accusative) is used in the original and is translated by Spiegel, ‘‘the 
best purity.’’ If so, it is clearly the Amésha-Cpénta that is praised; and 
the name, as we have seen, does not mean “‘best purity.’’ The words, 
“fairest,’’ “‘pure,’’ “immortal,” ‘“‘brilliant,’’ “‘good,’’ themselves need 
interpretation, but without knowing what the original words are, that 
interpretation is impossible.. They may all be epithets of Asha-Vahista. 

The good spirit and good kingdom I suppose to be Vohfi-Mané6 and 
Khshathra-Vairya. The good law is the Mazdayagnian doctrine and 
precepts. The good rule is probably that of Zarathustra, and by the good 
wisdom is meant skilful leadership of armies. 


HA IV, YACNA XXXVIII. 


Spiegel divides all these Has into short stanzas. I have followed 
Haug, in grouping them, generally by threes, into a smaller number. In 
this HA are fifteen short stanzas. 


1. This earth, together with the women, we praise. 2. Which bears us, 
which are Thy women, Ahura Mazda. 3. Whose wishes arise from purity, 
these we praise. 4. Fullness, readiness, questioning, wisdom. 5. The good 
holiness through them, the good wish. 


248 IRANO-ARYAN FAITH AND DOCTRINE 


Of ‘fullness, readiness, questioning, wisdom’ [Spiegel says], Perhaps, these | 
abstract nouns are the powers which are called in verse 2, ‘the women of Ahura | 
Mazda.’ ‘Questioning’ is the asking those questions in response to which Ahura 
Mazda is represented as communicating His teachings to Zarathustra and others, | 


and ‘wisdom’ is whatsoever is so or otherwise taught by Ahura, directly or through 


Vohti-Mano. By ‘fullness’ is ordinarily meant abundance, prosperous condition, | 


but the meaning of ‘readiness’ is altogether uncertain. The ‘women’ are not 
powers, I think, but women in the ordinary sense of the word. 


I think the meaning of the first three lines is: 


We praise this land, together with its women; this land which bears us, these 
women that are Thy women [i. e., that are Aryan women], whose desires are the 
promptings of the true religion. . 

6. The good fullness, the good blessing, the good Parendi, we praise. 


Thus, the good holiness and the good wish, in verse 5, are connected | 
with the good fullness and the good blessing, in verse 6, and I think that the — 


two former mean the divine beneficence and grace, and the two latter, 
abundance and good fortune. 


7, 8, 9. The waters, praise we, the dropping (rain), flowing (?), forward 


running [the two epithets meaning, perhaps, the running streams, and the water 


flowing through canals]; the arising from Ahura, the well-working, having good | 


fords, the well-flowing, well-washing, desirable for both worlds. 


As we had in verse 3, wishes arising from purity, we have here, waters | 
arising from Ahura, i. e., owing their origin to him. By “‘well-working”. 
is probably meant, flowing regularly, and not subject to drought, nor 
working harm by over-flow and inundation. The well-washing, desirable | 
for both worlds, are those of irrigation, needed by both portions of the | 
country. The true meaning of the word translated ‘“‘worlds”’ is definitely 
settled here. No waters could be desirable for both worlds, in our sense of | 


that phrase, and by it is meant, either the mother country and a colony, or 


two parts of Bactria, divided perhaps by a river, one of them originally | 


occupied, and the other subsequently conquered by the Aryans. 


10, 11, 12. Which names Ahura Mazda has given to you, the good, He, the | 


Giver of good, whatever He may have given, with these, we praise you, with these, 


we invoke you, with these, we pray to you, with these, we confess ourselves your — 


debtors. 


13, 14, 15. You, the waters Azi, Mataras, Agenay6é, Dregudaya, the lords ) 
over all, will we invoke, the best, fairest, you, ye good, on account of offering [who | 
with long arms lead (the body of the world), without creating, without speaking, — 


the MAtar6-jitay6 (milk)]. 
[Spiegel says], The name Azz and its translations are alike unintelligible. 
Matéras (‘the mother’) betokens the seed of men, Agenayéd, the blood, and 


Dregudéya, the ‘juice of fruit.’ [And of v. 15, he says], This difficult passage is | 


| 
| 


YACNA HAPTANHAITI 249 


merely translated according to the tradition. It is not possible to translate it 
more intelligibly. 


It seems to me that the text plainly enough says that the worshippers 
praise, invoke, etc., certain streams, by the names given them by Ahura 
Mazda Himself, i. e., by which they have been known from time immemorial. 
And this is of interest, as proving that the occupation of Bactria by the 
Aryans was even then an occurrence of very ancient date. Four of these 
names are given, of rivers that are ‘‘Lords over all,” i. e., the chief and 
largest of all, the best and most beautiful. 

How these rivers, with their long arms or branches, lead ‘‘the body of 
‘the world,” it would be difficult to explain. Omitting these words, con- 
jecturally interpolated, we have “‘with long arms lead, without creating, 
without speaking, the MAataré-Jitayé.” 

_ Jitayé must be from the Sanskrit root ji, akin to jya, meaning ‘‘to 
overpower, conquer, be victorious, to win, restrain, excel;’’ whence ajita, 
““unsubdued,” avajitaya, ‘forcibly,’ and jit in composition, ‘victorious, 
conquering.” M dtar6-jitayé must, therefore, mean, I think, the surpassingly 
great, deep or swift mother-stream, to which, the meaning may be, “‘the 
other streams, with their long arms,”’ i. e., being long branches of it, ‘‘lead.”’ 
“Without creating, without speaking,’’ I cannot interpret. 


HA V, YACNA XXXIX. 


1. Here, praise we now the soul and body of the bull, then our souls, and the 
souls of the cattle, which desire to maintain us in life, for whom those, who are 
for those. 


Of this last line, Spiegel says: 


The Huzveresh translation has, “Those who are warriors, who are husbandmen, 
has he created.’ 


I can find no trace of this in the text, and consider that the words in 
verse 3 refer to the men and animals named in verse 2. 


[In Yacna 7. 6], ‘The body of the cow, the soul of the cow’ [are] ‘invited and 
announced to.’ [In Fargard xxz. 1], ‘the holy bull and well-created cow’ [are 
praised], ‘thou who multipliest, thou who makest to increase, gift of the Creator.’ 
[In a note to the former passage, Spiegel says], ‘In the old Persian mythology, a 
primeval bull (or cow) was the first and sole inhabitant of the earth, and being 
slain by Anra Mainyfis, all kinds of profitable corn and grain were produced from 
his body, while his soul went to Heaven, where it complained that the world was 
now without protection, and would be destroyed by Anra Mainyfis. Hereupon, 
the Fravashi (soul) of Zarathustra was shown to the disconsolate animal, who 
forthwith became pacified.’ 


250 IRANO-ARYAN FAITH AND DOCTRINE 


The origin of this fable cannot be mistaken. It is found in the Gatha 
Ahuna-Vaiti, in the destruction of the Aryan herds by the creatures of 


Anra-Mainytis, the marauding Drukhs, and the imaginary petition of | 


Geus-Urva, ‘‘the soul of the bull,’”’ for a military leader and ruler. 


I greatly doubt whether wrva means “‘soul.’”’ I find uwrvan given as_ 


having the meaning of mind, soul; and Urvara, a tree. In Fargard 7. 143, 
Urvatat-Naré is said to be the master and overseer of those living in the 


circle of Yima; and elsewhere, Spiegel renders Kradjdat-urva by ‘‘hardness 


of heart.” How difficult it is to ascertain the exact meaning of many a 


Zend word has already been seen by comparing the translations of Spiegel | 
and Haug,.and is plain from many conflicting conjectures by Spiegel | 
himself. Thus, for example, he renders Frddat-vira, ‘‘the preserver of — 


mankind,” and Frddat-vichbanm hujyditis, “‘worldly prosperity.” 


In the Mah-Nydyis, Kh. Avesta ix., we find, ‘“To the morn which | 


contains the seed of the bull, to the only-born bull, to the bull of many 


kinds.’’ ‘The bull’ is simply the collective name of all male cattle, as | 


“The cow” is of allfemale. Geus or Gaus, it seems, may mean either ‘‘bull”’ 
or ‘cow.’ Gaus azt is understood by Spiegel to mean “going, walking 
or driven cow.’ Westergaard and Brockhaus have, instead, the reading 
Géus verezené, and yet Geus-urva is said to mean “‘the soul of the bull.” 


I find the following words in Benfey: 


Uras, probably for Varas, i. e. vritas and akin to uru, n. ‘the breast.” | 


Uru, i. e., vritu, adj. i. f. urvz, “large.” ii. f. urvi, ‘“‘the earth.” 
Urvagi, the name of an Apsaras. 


Urviyd, adv. (probably for drvyd, instr. sing. fem. of uru), “far and © 


wide.” 

Urvi-bhri+t, ‘‘a mountain.” 

Urabhra, i. e., vrita (akin to Urnd) bhrita, ‘‘a ram.’’ 

Ura, ‘the thigh.” 

Urva, the name of a Saint from whose thighs proceeded the submarine 
fire. 


Vri, also in Sanskrit, means, among other things, ‘‘to cover, conceal,” | 
and vrish, ‘‘to engender,’’ and its causative, ‘‘to be possessed of generative | 


power.” And vrish+a means “‘a bull,’’ and vrishana, ‘the testicles, scrotum.” 
So vrishan is ‘‘a bull’’ and ‘‘a horse.” 
May not geus-urva mean, simply ‘‘a bull not castrated?” 


The word rendered, in the last cited verses, by “‘soul,’’ and subsequently _ 
repeated in the same Ha, can not mean what we now understand by that | 
word, but, probably, the Life-Principle, or, perhaps, that which in man | 


and animal thinks, determines and remembers, and has passions and 


emotions. This proceeds from Ahura Mazda, and as such could properly | 


be praised. I think it means “‘virility,” as the Life-Principle or Cause. 


{ 
\ 


YACNA HAPTANHAITI 251 


And it is also to be remarked that the word rendered “praise” can 
not have had the meaning of ‘‘worship”’ or ‘‘adore;’’ for in this same hymn, 
waters, fords, and meetings of roads are ‘““praised,’’ as well as mountains 
and springs, winds, the earth, the Sea V6uru Kasha, etc. The sense of 
the word is undoubtedly, “being grateful or thankful for, extolling as 
gifts and blessings.”’ 


2. The souls of those going a-foot, and of the riders, we praise. Then we 
praise the souls of the pure, who have ever been born, men and women, whose 
good laws, one honours, will honour and has honoured. 


These “good laws” are the rules by which their conduct was governed, 
the rules by which they governed themselves. 
3. Then we invoke the good men and women, the Amésha-Cpéntas, the 
ever-living, ever-profiting, who dwell together with Vohfi-Mané and the female 
also. 


The ‘“‘men and women” here means the male and female. We find 
the word ‘‘man”’ elsewhere used in the translation, when the reference is 
toa male Deity. For ‘“‘ever-profiting’’ read ‘‘ever beneficent.’’ And the 
meaning of the last line is, ‘‘who are immanent, even those that are female, 
in Vohfi-Mané, the Divine Wisdom;”’ as, in the Kabalah all the other 
Sephiroth are contained in and issue from Kether, the Crown. 


4. As Thou, Ahura Mazda, hast thought, spoken, done and created what 
(is) good, so we give to Thee, offer to Thee, praise Thee, pray to Thee, acknowledge 
ourselves as Thy debtors, Ahura Mazda. 

5. By means of the individuality of the good self, the good holiness, come we 
to Thee of the good rule over the cattle of the good wisdom. 


Without the original text, it is not possible to do more than guess at 
the meaning of this verse, so meaningless is the translation. How do men 
“come to”’ the Deity, ‘‘by means of” “‘the individuality of the good Self,”’ 
and by ‘‘the good rule over the cattle?’ ‘‘The individuality of the good 
Self’? may represent that, which in the original, means ‘‘through the 
derson of Cpénta-Mainyiis, thy hypostasis, addressing ourselves to it, we 
attain with our prayers unto Thy Very Self;’’ and the good rule over the 
cattle may be Cpénta-Armaiti, and the good wisdom, Vohti-Mané, or the 
ayers and teachings that are his utterances. And unless this is the 
Meaning, I take it, that the sense of the verse is beyond the reach of 


liscovery. 


| 
| 


D2 IRANO-ARYAN FAITH AND DOCTRINE 


HA VI, YACNA XL. 


1. From place to place, Mazda Ahura, will I bring forth wisdom and fullnel 
as gifts for Thee, Lord of the Understanding, on account of that which is above 


“That is,’ Spiegel says, ‘‘according to the gloss, the law.’”’ I read thi 
verse thus: | 


From place to place, Mazda Ahura, I will promulgate the Mazdayagniay 
doctrine, and by colonization (or by encouraging agriculture, and maintaining 
peace), will create abundance, to be for Thy service, Master of the Understanding 
on account of Thy supremacy. 

2. What reward Thou hast given to those of the same law [governed by the 
same creed] as myself, Mazda-Ahura, that give Thou also unto us, for this worlc 
and that beyond [for the original Aryan country and that once beyond its limits] 

3. May we thus attain to that which is so, to union with Thy purity to al 
eternity. | 


Spiegel refers here to Yagna viv. 61-64, which is: 


What reward Thou hast given to such as are of the same law as myself, C 
Ahura, that give also to me, for earth as well as for Heaven; may we, also, come 
under Thine authority and that of Asha, for all eternity? 


Thus, in the later hymn, what was originally, ‘‘for this region and that 
beyond,” becomes ‘‘for earth as well as for Heaven,” and we find in it. 
also, Asha, instead of Thy purity. “May we thus attain to that which 1 
so”? is mere nonsense, and here, probably, the later composition more 
correctly repeats the original, in ““May we come under Thy authority and 
that of Asha.” | 

I should like to know the original phrase, translated ‘‘to all eternity.’ 
I am quite sure that nothing was prayed for, in the early days of Zara- 
thustrianism, beyond the life of this world. In that, Moses and Zarathustra 
were alike. Neither postponed the chastisement of evil-doers to a future 
beyond this life, nor offered rewards equally as remote for well-doing here. 


4. Let the pure men [Aryans of the true faith], who desire after purity [whe 
labour to advance the cause of the true faith, that is, of Aryan supremacy], 
warriors as well as husbandmen, be long mighty, long rejoiced, for us to our joy. 


For not the soldier, in camp and field, alone, but also the husbandman 
whose labour furnished the troops with subsistence, contributed to the 
success of the cause, of their God, faith and country. Wherefore, it is 
prayed that both may for many years be strong and prosperous by success. 
and by their exertions, good fortune come to all the people. Laborare 
est orare. 


5. So may relationship, worship and friendship be, that we may lift ourselves 
up and be yours, Ahura Mazda, as pure and truthful, with sacrifice and offering. 


YACNA HAPTANHAITI 253 


HA VII, YAGNA XLI. 


1. Hymns, reverential adoration, to Ahura Mazda and Asha-Vahista we 
give, we spread abroad, and we make known [we utter, promulgate and teach to 
others]. May we attain Thy good Kingdom, Mazda Ahura, forever. 


The ‘good kingdom,” rule, or dominion of Ahura Mazda, is the 
supremacy of the Zarathustrian doctrine and of the Irano-Aryan people. 


2. Thou art our ruler, possessed of the good Kingdom, for men as well as 
for women, the wisest among beings in both worlds. The good increase, we 
bestow on Thee [offer to Thee], the Worthy of Adoration, the Friend of Purity. 


The ‘‘beings in both worlds’? are unquestionably the Aryans. Of 
course, Ahura is not praised as the wisest among them, in the literal meaning 
of the phrase. But, all human wisdom, skill, cunning, generalship, state- 
craft, comes of Ahura Mazda, by Vohfi-Mané, and it is among the true 
believers, the Aryans, in both their countries, that this wisdom is given 
in greatest measure, and Ahura is most amply manifested as wisdom, or, 
is wisest. 

The ‘‘good increase’”’ is the fruits of the ground and of the cattle. Ahura 
is the ‘‘friend”’ of purity, the latter word being either used collectively, for 
the whole body of the true believers, or the word rendered by “‘friend”’ 
meaning the supporter and champion or ‘‘Defender of the Faith.” 


3. Mayest Thou be to us life and body, Thou, the wisest among the creatures 
in both worlds. 

4. May we show ourselves worthy, may we live, Ahura Mazda, in joy in Thee, 
a long life, may we desire after Thee and be mighty. Rejoice us long and well, 
O Wisest among beings. 

5. As Thy praisers and psalmists, O Ahura Mazda, we come, we desire and 
we obey. 

6. What reward Thou hast given to my equal, according to the law [to him 
whose equal I am in piety], that give to me also, for earth as well as for heaven. 
May we thus come under Thy rule, Pure [Asha], for all Eternity. 

7. We praise, Amésha-Cpéntas, your portion of the Yagna Haptanhaiti. 
[Or, Spiegel says, ‘We praise you, Amésha-Cpéntas, who have composed the 
Yacna Haptanhiaiti.’| The abode of the water praise we, the fords of the water 
praise we. The separating of the ways, the meeting of the ways, we praise. 

8. The mountains, which make the water to flow, the Varas* which give 
water we praise. The youths on horses®, we praise, the protectors, the uncon- 
strained, we praise. 


*The later mythology regarded Vara as a fountain, forming an oasis. (Spiegel.) Var 
and Vdri, Sansk., ‘water’. Véra, ‘a vessel for holding spirituous liquor;’ vari, ‘a watering 
pot.’ Probably Véra, in Zend, meant ‘a spring, from which water flowed.’ 

©This translation isdoubtful. The tradition has ‘the full kinds of corn,’ which is possible, 
rovided a slight correction is made inthe text. The idea that A¢pin (= ‘possessing horses’) 
has anything to do with the Acvinas of the Indians, is quite groundless. (Spiegel. ) 


254 IRANO-ARYAN FAITH AND DOCTRINE 


We read in HA 5, ‘‘the souls of those going a-foot, and of the riders, we 
praise.” I think that by this the Aryan soldiery, infantry and cavalry, 
were meant, and so, here, that the armed horsemen were meant; for the | 
youths on horses are designated as “‘protectors,”’ and as “unconstrained,” 
i. e., unconquered, indomitable. 

I give the remaining verses, as numbered by Spiegel. 


23. Mazda and Zarathustra, we praise; the earth and the heavens, we praise. 
24, The strong wind, created by Ahura Mazda, we praise; the Taéra* of the 


Hara-Bérézaiti, we praise. 


I shall speak of Hara-Bérézaiti elsewhere. The sun rose over it. 
It was, therefore, on the east of the Aryan country, and was, no doubt, 
the mountain-range in which the streams rose that formed the Oxus. 
Taéra was a peak of that range. 


25. The earth and all good things, we praise. 

26. WVohfi-Mané and the souls of the pure, we praise. 

27. The dwelling-place Pancheadvara®, we praise. | 

28. We praise the pure ass, which stands in the midst of the Sea Vouru- | 
Kasha. [I shall notice this ‘ass’ elsewhere.] 

29. We praise the Sea V6uru-Kasha. 

30. We praise the Hadma, the golden, great. 

31. Haédma, the giver of increase, the furtherer of the world, we praise. 


Aphrodisiac virtues may have been supposed to belong to this species _ 
of Asclepias; and it may, for that reason, have been styled “giver of | 
increase; and ‘‘furtherer,”’ i. e., increaser of the population, of the | 
country. Or, ‘‘increase’’ may mean good fortune, increase of wealth, and | 
the Haéma have been deemed to give it, by being used in the sacrifices, | 
from which prosperity flowed. ‘‘Furtherer of the world,” in that case, | 
means, ‘‘Who makes the country to prosper.”’ | 


32. Hadma, who is far from death, we praise. [i. e., who causes death to | 
remain at a distance, and thus prolongs life.] . 

33. The flowing of the water we praise, the flight of birds we praise. 

34. The coming of the Athravas® we praise. . 

35. Who come hither from afar, desiring purity for the reigons [labouring | 
to propagate the true faith in the different portions of the country]. 

36. All the Amésha-Cpéntas we praise. 


*Taéra is the mountain opposite Alborj on which the sun finishes his course. ( Spiegel.) 


-°That is, having fifty fountains, a mythical land mentioned inthe Bundehesh. (Spiegel.) — 
It was, no doubt, a region abounding with springs, in eastern Bactria, near the mountains. 


® A thravan, a priest, from atar, fire. (Benfey.) 


YACNA HAPTANHAITI 255 


In HA iv. 6, ‘the good Péréndi”’ is named. In Vispered viii. 13, it is 
said: 

The friendly Paréndi we praise, who is rich in friendly thoughts, words and 

deeds; who makes the bodies light. [And in Yagna xiv. 2]: The Lord of women, I 

invoke, the Mazdayacnian law, Ashis Vanuhi, the Paréndi. [And in note to the 

former passage, Spiegel says], According to a remark in Neriosengh, the Paréndi 

is the goddess who presides over hidden treasures. According to the Yashts, she 

must be a star (in new Persian, ‘The Sun’ and the Pleiades). According to 
Anquetil’s MSS. note, she is the Protectress of Mankind. 


The Yacna Haptanhaiti was regarded in later times, as appears by 
various passages, with peculiar veneration. To mutilate it by omission of 
the least word, in repeating it, was deemed sacrilege. It was styled 
“oreat, strong, victorious, without adversary, before all victorious 
prayers; “the high Yacna Haptanhaiti, the Pure Lord of Purity;’’ and 
named among the Gath4s, immediately after the Gatha Ahuna-Vaiti. 

Written in the Gatha dialect, I see no reason to doubt that it is of little 
later date: and that it contains what was taught by Zarathustra. It isa 
devotional hymn, containing no appeals to the people like those of the 
Gathas. 

There is no star-worship in the Yacna Haptanhaiti. Paréndi, as I 
shall endeavour to show elsewhere, is growth, and not a star—growth, as 
a potency of Ahura-Mazda, exerted through Cpénta-Armaiti. 

It is quite clear that this Yagna was not a composition of Zarathustra 
himself. But, I am inclined to believe, that verses 2 and 3 of this last Ha 
are addressed to him, as the ruler of the land, and the wisest (or mightiest) 
among the Aryans; and that the last clause of verse 4 is also addressed to 
him, and means “‘gladden us long and greatly (by ruling wisely over us), 
O wisest of men.’”’ If this be so, this Yacna was composed in his reign. 


YACNA XII OF HAUG. 
XITI_ OF SPIEGEL, 
Of this Yacna, Dr. Haug says: 


This chapter, written in the Gatha dialect, contains a formula, by which the 
ancient Iranians who were weary of worshipping the Devas (Brahmanic Gods) 
and the nomadic life, were received into the religious community, established by 
Zarathustra Cpitama. 


He gives a translation of the whole of it. 
Spiegel does not mention that it is written in the Gatha dialect. He 


only says: 


256 IRANO-ARYAN FAITH AND DOCTRINE 


The commencement of this chapter constitutes another favourite formula. 
According to Anquetil, Chapters x77. and xiv. bear the name fraoreti (=‘confes- | 
sion of faith’). 


It is divided by Spiegel into twenty-nine verses. Haug. divides it into | 
nine stanzas. I subjoin the two translations, stanza by stanza. 


1. I drive away the Daevas, I profess myself a Zarathustrian, an expeller of 
the Daevas, a follower of the teachings of Ahura, a hymn-singer of the Amésha- 
Cpéntas, a praiser of the Amésha-Cpéntas. To Ahura Mazda the good, endued 
with good wisdom, I offer all good, to the pure, rich, majestic; whatever are the 
best goods to Him, to whom the cow, to whom purity belongs, from whom arises 
the light, the brightness which is inseparable from the lights. 


(H.) .. I cease to be a Deva worshipper. I profess to be a Zoroastrian 
Mazdayasna, an enemy of the Devas, and a devotee to Ahura, a praiser of the 
Immortal Saints, a worshipper of the Immortal Saints. I ascribe all good things » 
to Ahura Mazda, who is good and has good, who is true, lucid, shining, who is 
the originator of all the best things, of the spirit of nature (gdus), of the growth in 
nature, of the luminaries, and the self-shining brightness which is in the luminaries. 


To sustain his notion that this chapter begins with a renunciation of 
the Brahmanic Deva-worship, Dr. Haug deliberately changes the meaning 
of the text, by interpolating the word ‘‘worshipper.’’ That the chapter is 
a profession of faith, there is no doubt. 

I take the meaning of the opening lines to be: 


I war against the Daevas, to expel them from the land. I am a soldier of 
Zarathustra, fighting to expel the Daevas, and a follower of the teaching of Ahura. 


I prefer ‘‘ascribe,’’ in Dr. Haug’s version, to “‘offer’’ in Spiegel’s. With: 
the latter; the reading 3s. «loiter (1. e.,.sacriice) sal. S00dar angie ae 
the goods that are best.’’ For the “‘pure, rich, majestic’ Ahura of Spiegel, 
Haug has “‘true, lucid, shining.’’ Rich, lucid and shining do not agree 
with Zarathustra’s ideas of Ahura. 

Cattle and the true faith ‘‘belong”’ to him, i. e., have from Him their 
origin and existence; and light, and the radiance of the orbs flow from 
Him. 


2. Cpénta-Armaiti the good, I choose. May she belong to me. By my praise 
[religious worship], I will save the cattle from theft and robbery; hurt and afflic- 
tion from the Mazdayagnian clans. [Spiegel interpolates, before ‘hurt,’ ‘to 
keep far off’.] 

(H.) .. I choose (follow, profess) the Holy Armaiti, the Good; may she 
be mine! I abominate all fraud and injury committed on the spirit of earth, and 
all damage and destruction of the quarters of the Mazdayasnas. 

3. I promise to the Heavenly free course, dwelling according to their desire, 
that they may dwell on this earth with the cattle. With prayer to Asha, with 
uplifted, pray I as follows: May I not hereafter bring harm and affliction on 
the Mazdayagnian clans, not on account of love for the body, not for the love of life. 


YACNA HAPTANHAITI 257 


(H.) .. Lallow the good spirits who reside in this earth in the good animals, 
to go and roam about free, according to their pleasure. I praise, besides, all that 
is offered with prayer to promote the growth of life. I shall cause neither damage 
nor destruction to the quarters of the Mazdayasnas, neither with my body nor 
my soul. 


‘The good spirits that reside on this earth in the animals’ are a new feature 
in the creed of Zarathustra; and it was kind in the neophyte renouncing Deva- 
worship, to ‘allow them to go and roam about free, according to their pleasure.’ 


be | 


The word “heavenly”’ often occurs in Spiegel’s translation. Whether 
it always represents the same Zend word, we have not the means of know- 
ing; but it is quite certain that generally, as is the case here, it does not 
mean what the original meant. 

The Aryans were deemed to be the creatures of Ahura. They are the 
“ood creation.” The mind or intellect of each was deemed to be a portion 
of the Divine Mind; and they were therefore fitly called ‘‘Heavenly,”’ 
i. e., children of the Father in Heaven, the celestial region, in which Ahura 
was deemed to reside. It may be, also, that it meant that they were the 
children of the divine light, which of course flows from the Heavens 
upon the earth. 

To the Aryans, therefore, by this profession of faith and practice also, 
the party promised to secure, so far as it might lie in his power, safe 
journeyings with their herds, driving them to far pastures, and undis- 
turbed habitations wherever they might select them, that they might 
peaceably abide in the Aryan land with their cattle. To which end he 
prays with uplifted hands to Asha that misfortune and calamity might 
never fall upon the Aryan bands or-tribes, through his regard for personal 
safety, or his love of life. 


4. I deny rule to the bad, wicked, wandering in error, evil-witting Daevas, 
the most lying of beings, the most wicked* of beings, the most reprobate of beings. 
I deny to the Daevas, to those possessed with Daevas, to the Sorcerers, the 
possessed by Sorcerers, to all evil beings; I deny with thoughts, words, works and 
tokens, rule to those that are bad and fearful. 

(H.) .. I forsake the Devas, the wicked, bad, false, untrue, the origina- 
tors of mischief, who are most baneful, destructive, the basest of all beings. I 
forsake the Devas and those who are Devas-like, the witches and their like, and 
any being whatever of such a kind. I forsake them with thoughts, words and 
deeds; I forsake them hereby publicly, and declare that all lie and falsehood are 
to be done away with. 


This does not mean that the professant now for the first time renounces 
‘Deva-worship; but that he declares himself unalterably their enemy, 


*The word here rendered ‘most wicked,’ appears to mean literally ‘stinking.’ ( Spiegel.) 
And if the Daevas were Tatars and not evil spirits, it was perhaps an appropriate epithet. 


bo 
cn 
ioe) 


IRANO-ARYAN FAITH AND DOCTRINE 


opposed to their rule, and will maintain his hostility, in thoughts, words 
and deeds, with intellect, tongue and arms, and by open evidence and 
overt acts thereof. 


5, 6. Thus has Ahura Mazda commanded Zarathustra [so did he command 
him], in all questionings, in all meetings, in which Ahura Mazda and Zarathustra. 
conversed with one another. So, also, has Zarathustra renounced the rule of the | 
Daevas, in all questions, in all meetings, in which Ahura Mazda and Zarathustra 
conversed with one another. Thus I also as a Mazdayacnian, a follower of 
Zarathustra, renounce the rule of the Daevas, as the pure Zarathustra has 
renounced them. | 

(H.) .. In the same way as Zarathustra, at the time when Ahura Mazda 
was holding conversations and meetings with him, and both were conversing | 
with each other, forsook the Devas, so do I forsake the Devas, as the Holy 
Zarathustra did. 

7. As the water, as the trees, as the well-created cow, as Ahura Mazda who 
created the cow, who the pure man [the men of the Aryan race]. Like Zarathustra 
like Kava-Vistacpa, like Frashaéctra and Jamacpa, like any one of the profit- 
able [public benefactors], open-working, pure [pronounced and active partizans | 
of the true faith]; of such belief I also am. ; 

(H.) .. To what party the waters belong, to what party the trees, and the 
animating spirit of nature, to what party Ahura-Mazda belongs, who has created 
this spirit and the pure man; to what party Zarathustra and Kava-Vistaspa and 
and Frashadstra and Jamaspa were, of what party all the ancient Fire Priests | 
(Soshyafit6) were, the pious, who were spreading the truth; of the same party | 
and creed am I. 


In note to Vispered is. 19, Spiegel says, ‘‘by the Profitable (Cadshyanté) 
is meant a kind of prophets, or persons who have devoted themselves 
particularly to the Zarathustrian doctrine.” 


A Mazdayagnian. As a Mazdayacnian, a follower of Zarathustra, I will | 
confess myself [avow myself], as a praiser, as a follower. I praise the well-thought | 
sentiment, the well-spoken speech, the well-performed action. 

(H.) .. Iam a Mazdayasna, a Zoroastrian Mazdayasna. I profess this 
religion by praising and preferring it to others. I praise the thought which is | 
good, I praise the word which is good, I praise the work which is good. 

9. I praise the good Mazdayagnian law, the free from doubt, removing strife. | 
Marriage between relations, the pure of the (women) who are and are about to | 
be, the best, greatest, fairest, the Ahurian, Zarathustrian. To Ahura-Mazda I _ 
offer every good. Let this be the land of the Mazdayacnian Law. 

(H.) .. I praise the Mazdayasna religion, and the pure brotherhood, which 
it establishes, and defends against enemies, the Zoroastrian Ahura religion, which | 
is the greatest, best and most prosperous of all that are and that will be. I ascribe 
all good to Ahura Mazda. This shall be the praise (profession) of the Mazdayasna 
religion. 


Spiegel says that marriage amongst relations was esteemed mene 
meritorious by the old Iranians. But I take the meaning of the word. 
translated ‘‘relations’’ to be, those of the Aryan race. 


YACNA HAPTANHAITI 259 


Dr. Haug in verse 7, makes the waters, trees, animating spirit of nature, 
and Ahura Himself, belong to a party. The meaning probably is that all 
those have rejected the rule of the Daevas. Ahura Mazda has done it, 
as creator of cattle and Aryans, because it is He that acts through the 
Aryan intellects, and even through the cattle; and that they have renounced 
or deny the rule of the Daevas, means merely that they are relieved of 
that of the unbelievers, through whom the Daevas act, and who are there- 
fore called Daevas. 


I take what follows, from Dr. Haug (Essays, 250): 


In the Gathds we find Zarathustra alluding to old revelations (Yag. xlvi. 6), 
and praising the wisdom of the Soshyantés, i. e., Fire-Priests (xlvt. 3; xlviit. T1)2 
He exhorts his party to respect and revere the Angra (xliit. 15), i. e., the Angiras 
of the Vedic Songs, who formed one of the most ancient and celebrated priestly 
families of the ancient Aryans, and who seem to be more closely connected with 
the ante-Zoroastrian form of the Parsee religion than any other of the Brahmanic 
families. These Angiras are often mentioned together with the Atharvans or 
fire-priests, which word (in the form Gthrava) is the general name given to the 
priest-caste in the Zend-Avesta . . . . Although a closer connection between 
the ante-Zoroastrian, and the Atharvana and Angirasa religion is hardly to be 
doubted, yet this relationship refers only to the Magical part, which was believed 
by the ancient Greeks to be the very substance and nature of the Zoroastrian religion. 

In all likelihood, as the names Atharvana and Angirasa, i. e., fire-priests, 
indicate, the fire-worship was a characteristic feature of this ancient religion. 

The Soshyantés or fire-priests, who seem to be identical with the Atharvans, 
are to be regarded as the real predecessors of Zarathustra Spitama, who paved 
the way for the grand religious reform; carried out by the latter. It is distinctly 
said (Yag. liii. 2), that the good Ahura religion was revealed to them, and that 
they professed it in opposition to the Deva religion, like Zarathustra Himself and 
his disciples. (Yag. xii. 7.) These ancient Sages, therefore, we must regard as 
the founders of the Ahura religion, who first introduced agriculture and made it 
a religious duty, and commenced war against the Deva religion. 

The struggle might have been lasting even for several centuries, before Zara- 
thustra Spitama, ordered by a divine command, to strike a deathblow on idolatry 
and banish it forever from his native soil, appeared in Iran. But the decisive step 
of separating the contending parties completely from one another, and establish- 
ing a new community, governed by new laws, was made by Zarathustra Spitama. 
He, therefore, has at least claims to be regarded as the Founder of the proper 
Mazdayasna or Parsee religion, which absorbed the old Ahura religion of the ancient 
fire-priests. He himself was one of the Soshyantés or fire-priests, because we 
find him, when standing before the sacred fire, deliver his speeches and receiving 
answers from Ahura Mazda out of the sacred flames. . 

Benfey (Sansk. Lex.) gives, ‘Athravan (borrowed from the Zend, dthra-van, 
derived from atar, fire), m. i. a priest;’ and ‘Angiras, the name of a Rishi or Saint.’ 
Also, ‘Angara (vb. anj. compare agnt), charcoal.’ One of the meanings of anj is 
to shine, and another to make clear. Ant, fire, he says, is probably from the verb. 


260 IRANO-ARYAN FAITH AND DOCTRINE 


And the Angiras, as well as the Athar-vas, were so called, not because © 
they worshipped the fire, but because they officiated at the sacrifices, © 


made by means of fire. 


As to Soshyantés we find Caoshyang as the name of the coming liberator, © 


who afterwards became the expected Redeemer or Saviour. Haug says _ 


(267): 


For awakening the dead bodies, restoring all life destroyed by death, and | 


holding the last judgment, the great prophet Sosiosh (Soskyans in Zend), will 


appear by the order of Ahura Mazda. This idea is already to be found in the | 
Zend texts, only with this difference, that sometimes several, sometimes only one — 


Sostosh is mentioned. In the later Parsee legend [he says], the third and greatest 


prophet who will appear, is Soskyans. He is believed to be a Son of Zarathustra | 


Spitama begotten in a supernatural way. This means, that likewise as Zarathustra © 
Spitama was the greatest prophet and priest in ancient times, Sosiosh will be the | 


greatest of those to come. 


I do not find in Gatha x/v1. 6, any allusion to “‘old revelations.”” There | 
is the expression, ‘‘So long as the first law endures.’’ During all that time, 


it is said, he will be an enemy of the Faith, who gives aid and comfort to 
its enemies; and he be of the True Faith who gives aid to the Faithful. 

In xlvi. 3, the Caédshyantos spoken of (rendered by ‘‘Profitable’’ by 
Spiegel), are: 


The heroes, who, with ‘performed precepts’ [i. e., with warlike service required . 
by their religion, win for the people freedom and safety]; ‘the souls of the profit- | 


able, to whom profit comes through Vohfi-Mané.’ 


And in xlvii1. 12, 


‘The Profitable of the regions’ are the chiefs commanding in the different 
districts of the country, ‘who will command peace to the rude wicked.’ 


In Spiegel’s translation of Yacna x/iii. 15, I find noexhortation to respect | 
and revere the Angra. ‘‘Itis’’, Spiegel says, ‘‘a doubtful and obscure verse.”’ 


The word Angra is there translated, I suppose, by ‘‘a perfect man,’’ and 


I see no reason to suppose that by Angra, whatever its meaning is, the | 


Angiras of the Veda are referred to. 


It is not said in Ha 1 of the Gatha Vahistoisti [Yac. lid. or liii. 2] that 


the Ahura religion was revealed to the Sdéshyantos, before the time of 
Zarathustra. Vistagpa and FrashaOstra, it is said, know the right paths, 
the law which Ahura gave the profitable. And these persons were not 
‘‘Fire-Priests,”” but chiefs of districts and military leaders. The meaning 
is that they know the proper measures to be adopted, the rules of military 
conduct dictated by Ahura for those who were to assist in liberating the 
country. 


YACNA HAPTANHAITI 261 
And in Yacna xt. 7, it is simply said: 


I am of the same faith as Zarathustra, Vistacpa, Frashadstra, Jamagpa, and 
any other one of the Profitable, etc. 


Dr. Haug’s notion of a prior revelation to the fire-priests, seems there- 
fore, to me, to have no bottom. And, moreover, Cadshyanto and 
Caéshyang are not compounds of any word that means “‘fire.’’ It is said 
that the latter is the future participle of ¢u, to profit. It may be from 
the Sanskrit Su, to possess power or supremacy. 

The Sanskrit word deva originally meant the heavenly luminaries, the 
sun, stars, etc., and afterwards a God, Deity, King, from dev, ‘‘to shine.” 
Div, the base of many cases, is dyu, of the nom. and voc. sing. dyo, and 
meant heaven, day, splendour; whence diva, “‘heaven,”’ and divd, originally 
the instrumental of div, ‘“‘by day,’’ and divya, ‘‘celestial, skyey.”’ 

I doubt whether Daeva, in the Zend, is the same word as deva, in the 

‘Sanskrit. I find in Benfey the verb dd, to destroy, and dah, originally 
dagh, to consume by fire, to destroy, to give pain. Benfey gives da, do, 
dya, to cut, and dd, dya, to bind (Vedic). I do not see why diva, deva or 
dya should have changed into daeva, if the root of daeva was di or dev; and 
it seems to me much more probable that the Daevas were originally a 

people, known to the Aryans only as destroyers, and supposed to be inspired 
by destroying spirits, to which in time the same name was given. 

Agni is not named in the Zend-Avesta. Neither are Varuna, Aryaman, 
Vishnu, Pushan, and many other Vedic deities. The names Surya and 

_ Savitri, are not found in the Zend books. Azndra occurs once, as an evil 

being, and is assumed to be the same as the Vedic Indra. If he had become 
an evil being, why had not Agni also? If an ancient deity was to be made 

-execrable and detestable, his name would hardly be altered. We do not 

find the Hebrews changing the letters of the names of their neighbors’ 

gods. And, moreover, if Indra had become an evil deity, he was of 
importance enough to be named more than once, like Tuphon and 
Baal. 

Aindra, in the Sanskrit, means, ‘‘belonging to Indra, Indra-like,”’ but 
it is only found in the later books, not in the Veda. But aindriya, 1, 1s; 
indriyat+a, means “‘sensual;’’ Indra meant ‘“‘chief or king, first’’ (of men 


or animals), from ind, ‘‘to have supreme power;’’ and indriya was ‘‘power, 
the semen virile, an organ of sense.’’ Indh was ‘‘to kindle, to strive.” 


And I find in Sanskrit, dava, ‘‘a fire in the woods’, from du, *‘to burn, 
to afflict;’’ whence Greek datw, daiw. 
I think that daeva, is from this verb, and meant “‘tormentor, harasser.’’ 


THE LATER YACNA. 


Of the later or ‘‘younger’’ Yacna, Dr. Haug (Essays, 165), says: 


This part of the Yagna, which is written in the common Zend language, is, as_ 
to the history of the Zoroastrian religion, of much less importance than the older | 
Yagna. Its contents are, however, of a various nature, and form evidently 
either parts of other books, or existed independently. 


YACNA I. 


This hymn, like Vispered 7., commences, in Spiegel’s translation, with 
the phrase: 


‘I invite and announce to,’ The Lords of the Heavenly, etc., [this phrase being 
repeated in each of the thirty-one verses]. The original is Nivaédhayémi (or, 
nivédhyémt), harkdrayémi (or, hatikdryémi). The first of these words [says Mr. 
Bleeck], has been variously translated, ‘I invite,’ and ‘I invoke.’ The second 
is rendered by Professor Spiegel, Ich thue es Kund, Ich verkiindige es, and 
Ich verktinde es, which are almost synonymous phrases, signifying ‘I make 
known to,’ ‘I announce it,’ ‘I proclaim it,’ etc. Neriosengh has, ‘I accomplish,’ 
or ‘I make perfect.’ The sense [Mr. Bleeck says], appears to be; ‘I invite the 
spiritual presence of Ahura Mazda, etc., and I announce to them that I am about 
to perform the proper religious rites.’ 

Vid, Sanskrit, ‘to see, perceive, learn, know’ with m1, causative, ni-vid, ‘to 
make known, report, present, offer as sacrifice.’ Thence nivedya, ‘an oblation,’ 
and nivedana, ‘announcing, making known, announcement, offering.’ 


The derivatives of the second verb I cannot find. | 

Those “invited and announced to,” first, are Ahura Mazda and thé 
Amésha-Cpéntas, the creator, Ahura Mazda, the brilliant, majestic, 
greatest, best, most beautiful, the strongest, most intellectual, of the best 
body (the sun is elsewhere styled this body), the highest through holiness 
(beneficence); who is very wise, who rejoices afar; who created us, who 
formed us, who keeps us, the holiest (most beneficent) among the Heavenly. 

After Ahura Mazda, the Amésha Cpéntas are invoked, each by name, — 
and then, ‘‘the body of the cow, the soul of the cow; the fire of Ahura _ 
Mazda” (son, issue or emanation of or from Him), ‘‘the most helpful of the ~ 
Amésha-Cpéntas;” the ‘‘day-times”’ or sacred festivals; and, among others, 
Mithra, ‘‘who possesses wide pastures, has a thousand ears and ten 
thousand eyes, possesses a renowned name, is worthy of adoration;”’ 
Craésha, the holy, sublime, victorious, who advances the world; Véréthrag- 
na (victory), created by Ahura-Mazda, and the Vanainti (blow), which 
descends from above; Berejya and NmAanya; Rashnu, the most just, and 


THE LATER YACNA 263 


_ Arstat, who promotes and extends the world (the Aryan land); the new 
and full moon, Vishaptatha, the pure; the annual feasts; the years; all 
the lords who are lords of purity; the thirty-three nearest, who are round 
about Havani, of the best pure, whom Ahura-Mazda has taught, Zara- 
- thustra announced. 


Then again are invoked, Ahura and Mithra, both great, imperishable, 


_ pure, and the stars, the creatures of Cpénta Mainy‘fs. Spiegel says that 


“here Ahura is the Planet Jupiter, who was called by the Armenians, 


Ahura Mazda.”” ‘Ahura Mazda,” in verse 36, he says, “‘signifies the day 
~Ormazd, the first of the month, and Mithra is probably the sun.” 
Undoubtedly, Mithra became the sun, at length, long after the time of 
Zarathustra, but I doubt if he was so at first. 


It is certainly singular that the Planet Jupiter should have borne the 


name of Ahura. 


_Then are invoked the Star Tistrya, shining, brilliant, and the moon, 


which contains the seed of earth, and the shining sun, with the swift 
horses, the eye of Ahura Mazda and Mithra, the Lord of the region. Mithra, 


therefore, was not the sun, but something that was manifested by or through 
the sun. What was that but light, the emanation from the Deity in 
every ancient creed; the light, with the ten thousand stars that are its 


eyes; and which possesses the pastures, because it is only while it is light, 


| that the cattle graze. 


) 
H 


) 


’ 
) 


Then are invoked, Ahura-Mazda, the shining, brilliant (epithets not 
apt for a day of the month); the Fravashis of the pure; Fire, the Son of 
Ahura Mazda; the waters and trees created by Mazda; the Manthra- 
Cpénta, the pure efficacious, the champion against the Daevas, the 
Zarathustrians, the long precept, the good Mazdayacnian law; the mountain 


| Ushi-darena, and all others, possessing brightness, and created by Mazda; 
‘the kingly majesty, and the indestructible majesty, created by Mazda; 
Ashis Vanuhi, the good wisdom, the good righteousness; the good 
| Ragan¢tat, the brightness, the utility, both created by Mazda. 


‘‘These,’’ Spiegel says, are ‘‘merely abstract personifications.’’ But 


‘so also are the Amésha-Cpéntas. That they are invested with personality 


makes them none the less so. So undoubtedly were the Logos of Philo, 
the Sophia of the Gnostics, and the Sephiroth of the Kabalah. The 
Zarathustrian creed made everything of good in the universe to be either 
the creatures of, or the emanations of Ahura Mazda; and all deities and 
divinities, other than the Supreme Absolute, must be either personifica- 
tions of His potencies and attributes, or merely imaginary beings like the 


‘gods of Greece and Rome and Scandinavia; or else the sun, moon, stars, 


planets or elements, invested with personal and intellectual qualities and 
attributes. All philosophy belongs to the first of these systems, i. e., all 


264 IRANO-ARYAN FAITH AND DOCTRINE 


religious philosophizing; and even in our religion, the attempt to make the 
Word and the Holy Ghost anything more and other than Vohfi-Mané6 and 
Cpénta-Armaiti were, out-shinings of and emanations from the Deity, 
proves.a signal failure. 

We may, by and by, obtain a more definite idea of Ashis-Vanuhi, 
perhaps, of Racanctat, but certainly not from a verse in which one is 
both wisdom and righteousness; and the other brightness and utility. 

As to “all those who have good wisdom, the genii of heaven, and the 
word worthy of adoration, who are to be worshipped and praised on 
account of the best purity,’ Havani, Cavanhi, Rapithwina, Uzay€irina, 
Aiwicruthrema Ailigaya, Vigya and Ushahina, the inquiry as to the real 
meaning of any except the last would be useless. Cavanhi, according to 
the gloss, is the assistant of Havani, who increases the cattle; and Vicya 
is the tutelary genius of the clan. And as to the ‘‘daytimes,”’ the 
Bundehesh says: 


When it is morning, then it is the Gah Havan (HAvani); Mid-day is the Gah 
Rapitwin (Rapithwina); at twilight is the Gah Uziren (Uzayéirina); when the 
stars appear, it is the Gah Aibigrutem (Aiwicrfthrema); and from midnight until 
the stars disappear, is the Gah Ushahina. 


Rama-qactra (Rameshne-qarom) is the genius through whom we have 
enjoyment in food. 

Fradat-fshu is the genius who increases the cattle. Zantuma, ‘‘the 
head of an assembly.” 

Fradat-vira is the genius who increases mankind. Dagyuma is ‘‘the 
head of a whole province.’’ These also are invoked in this Yacna. 

Vigpanm-hujyaiti is ‘good health’’ personified; Berejya is ‘‘a genius 
who watches over the growth of corn;’? and Nm@anya is ‘‘the head of a 
house.”’ 

Ushi-darena is the mountain Hoshdastar of the later mythology, from 
which the fabulous kings descended. 

Yagna w. invokes the same Deities, Genii, etc., as Yacna 7., but more 
earnestly, with the aid of the Zadthra or consecrated water, and the 
Barégma or bundle of sacred twigs or sticks. After wishing for these, — 
separately and together, the Priest (Zaota), wishes for the Deities. In 
one verse only, that whereby Ashis Vanuhi is invoked, does any difference 
appear. It reads: F 


‘Here, with the Zaothra and Barécma, I wish hither with praise [I invoke with © 
prayer and hymns of praise, to come to us here] Ashis-Vanuhi, Kshéithni, the | 
great, strong, beautiful, enduring; the brightness created by Mazda, I wish | 
hither with praise. The beneficence .created by Mazda I wish hither with | 
praise.’ Kshdithni [Spiegel says, in note to Yacna v.] is ‘shining’ or ‘dwelling,’ 
according to the derivation of the word. 


THE LATER YACNA 265 


The Fourth Sephirah of the Kabalah, also, is Gedulah or Khased, 
benignity or mercy; and it is noteworthy that the Sephiroth are part male 
and part female, like the Amésha-Cpéntas. There is no doubt that all 
the Kabalistic notions had their origin among the Irano-Aryans, and were 
learned by the Hebrews from their conquerors of Babylon. | 

In Yagna 1i1., the worshipper, having the Zadthra and Barécma, desires 
at the time of Havani (morning), meat for the sacrifice. Myazda, Haurvat, 
Amérétat, and the cow, created by the Good Principle, for the satisfaction 
of Ahura Mazda and the Amésha-Cpéntas, and Cradsha; the Hadma and 
Para-haéma, to satisfy the Fravashi of the holy Zarathustra; the wood, 
with praise and incense, for the Fire, Son of Ahura Mazda; the Haomas, 
and Haoéma juice, and flesh, and wood of the tree Hadha-naépata, words, 
the singing of the Gath4s, the well-composed Manthras, for the contentment 
of the Yazatas, and the various Deities and Genii named in Yacna i. The 
verse invoking Ashis-Vanuhi is: 


‘I wish hither with praise, for Ashis-Vanuhi, for the good wisdom, the good 
Erethé, the good Raganc¢tat, for the brightness, the profit [munificence] created by 
Mazda.’ [And the next verse is] ‘for the pious good blessing, for the pious pure 
man, for the strong, steadfast Yazata, highest in wisdom.’ Again, we find (v. 67), 
‘for all good-created Yazatas, the heavenly and the earthly, who are worthy of 
praise and worthy of adoration, on account of the best purity.’ [And the confession 
of faith follows]: ‘I confess myself a Mazdayagcnian, following Zarathustra, 
hostilely-minded to the Daevas, devoted to the faith in Ahura.’ . 

‘Haurvat and Amérétat, named with the Myazda, stand’ [Spiegel says] ‘for 
the water and the trees, not the genii themselves.’ 


Yagna w. invokes the same deities and genii. But in the previous 
chapter, the various things requisite for the sacrifice were desired. In this, 
they are considered as present, and are solemnly proffered to Ahura 
‘Mazda and all the good genii. All are recited, and are made known, 
thoughts, words and works, Gathas and Manthras included, too, among 
others, ‘the Amésha-Cpéntas, possessed of good lordship [supremacy and 
dominion], wise, ever-living, ever-profitable [beneficent], which live together 
with Vohfi-Mané, and to the females [of the Amésha-Cpéntas] also.”’ 

‘Which live together with Vohfi-Mané6.”’ According to the Kabalah, 
He, the Cause of Causes, characterized Himself, in the ten Sephiroth, as 
follows: In Kether, as will; in Hakemah and Binah, as Wisdom and 
understanding; in Gedulah, as great and benignant; in Geburah or Austerity, 
‘as strong; in Tephareth, as beautiful; in Netsach, as a hero conquering in 
battle; in Glory (Hid), as our glorious author; in Yesod, basis or founda- 
tion, as just; and in Malakoth, He applies to Himself the title of king. 
‘When Kether emanated, all the other numerations were potentially 
contained within it, and were produced from it in actuality. So, when 


266 IRANO-ARYAN FAITH AND DOCTRINE 


Hakemah emanated from Kether, it contained within itself all the 
remaining Sephiroth; and when from it, Binah emanated, she contained 


in herself all the other seven numerations. 
And thus it was that all the other Amésha-Cpéntas “‘lived together 
with Vohf-Mané6.”’ 


In this Yacna, Ahura Mazda is styled “‘the Creator, the Brilliant, the 


Majestic, the Heavenly Spirit,’ and a new name appears with that of 
Ashis Vanuhi, the verse that names her reading: 


‘Then we make them known, to Ashis Vanuhi, to the good (Cistz, the good | 


Erethé, the good Racanctat, etc.’ [Again, also, we find] ‘to the stars, to the 
moon, to the sun, to the eternal, self-created lights, to all the creatures of Gpénta- 
Mainyis.’ 


Yagna v. is part of the Yacna Haptanhaiti. 


Yagna vi. contains praises to the same Deities and Genii, at the times | 


Havani, Cavanhi and Vicya, and all great times. 
Yacna vit., pronounced while sacrificing, ‘‘with purity gave food, 


Myazda, water, trees, and the well-created cow, the Haéma and Para- 


hadma, wood, odours, etc.,’’ for the satisfaction of Ahura Mazda, the 


Amésha-Cpéntas, the holy Cradésha, the Fravashi of Zarathustra, Fire, 


Son of Ahura Mazda, the Yazatas and Mithra, Ushahina, Rashnu, the most | 
just, and Anstat, who furthers and increases the world, and all the other 
genii and objects named in the preceding Yagnas. After which, this | 


follows: 


As Thy adorers and singers, O Ahura Mazda, we come, we petition and we | 
devote ourselves to Thee. That reward, O Ahura, which Thou hast given to such © 
as obey the same law that I obey, that reward, O Ahura, give also unto me, for 


earth as well as for Heaven. 


Then follow the ancient prayers. And here again, we are reminded of the - 


prayer dictated by Jesus to His disciples, in its clause, 


Thy will be done, on earth as it is in Heaven. 


Yagna viit.is not one connected whole. It contains, first, that which 


was said when the worshippers ate the sacrifice, the invitation to them to 
do so being older than the rest of the chapter, and accompanied with an 
exhortation to adhere to the faith. This is followed by a prayer, wholly 


unconnected with it, purporting to be part of an invocation by Zarathustra | 


himself, as I think it is. It reads thus: 


10. According to desire and with happiness, mayest Thou rule over Thy 
creatures, Ahura Mazda. [Reign over us, who are of Thy creation, O Ahura 


Mazda, consenting to our prayer, and for our good fortune.] 


THE LATER YACNA 267 


11. Over the water, as Thou wilt over the trees, as Thou wilt over all good 
that has a pure origin. [Over all that is useful to man and given by Thee.] 

12. Make that the pure [those of the true faith] may rule, that the impure 
[infidels] may not rule. 

13. Let the pure rule unrestrained; let the godless not reign as they will. 

14. May the foe [the infidels, Scyths or Tatars in possession of the land] 
disappear [be expelled from it], driven away by the creatures of Cpénta-Mainyiis, 
{the Aryan warriors], conquered, not ruling as he would. 

I, who am Zarathustra, the chief of the families, clans, societies, regions, urge 
to think, speak and act according to this law, which emanates from Ahura and 
Zarathustra. The wide extent and brightness of the whole creation of purity, I 
bless; the narrowness and trouble of the whole evil creation, I bless [i. e., I invoke 
for the Aryan land, and people, extension, enlargement and prosperity, and for 
the infidel power and race, narrowness of limits and calamity]. 


Yagna ix. The first forty-seven verses of this are legendary, and are 
oticed by me as such. They purport to be a conversation between 
YTadma and Zarathustra, and a recital by the former of the different 
reparations of it and the results. After which, prayer and praises to 
Iadma follow. 

_ Zarathustra praises it as conducive to health, and good for food; its 
risdom, powers, victory, healing power, furtherance, increase, etc., and 
\sks of it, in return, that he may have the best place of the pure, the 
hining, adorned with all brightness, health and long life, and that he may 
o about on the earth joyous, strong and well fed, plaguing the tormentors, 
miting the Drujas. Professor Spiegel thinks that ‘‘the best place of the 
ure, means Paradise.” I think that the text itself gives us the means of 
etermining the real sense of the original, and furnishes us the key to much 
nore. Zarathustra lauds the Hadma, to the end, he says: 


| ‘That I may go about in the world, as ruler, paining the tormentors, smiting the 
Drujas; that I may torment all the torments, the tormenting Daevas and men.’ 


“hen, in verse 67, he asks and prays, 


| ‘that I may go about upon the earth, joyous, strong, well-fed, plaguing the 

tormentors, smiting the Drujas;’ [and, v. 68], ‘that I may go about upon the earth 

| victorious, plaguing the tormentors, smiting the Drujas’ [but does not ask to be 
ruler). 


} 

_ He does not ask that at all, and the reasons for his praise, and his prayer 
secordingly do not agree, unless he prays to be ruler by asking for “‘the 
vest place of the pure.’’ I, therefore, interpret that phrase: 


‘The supremacy,’ or ‘the chief magistracy’ [among the Aryans, and] ‘the shining 
adorned with all brightness’ [as applying to the place, and meaning, ‘distinguished 
and most honourable’]. 


} 
} 


268 IRANO-ARYAN FAITH AND DOCTRINE 


We find, often enough, that the word rendered ‘‘brightness’’ cannot mean 
that, but must mean something else. 

We find, also, here, full proof that the pure were the Aryans, all of them. 
It is not to be supposed that they were all pure, in our sense of that word, 
but they were all of the pure blood, and of the pure faith. 

Zarathustra desired to traverse the country as a military leader, 
punishing the oppressors and smiting with the sword the infidels, called 
by him Drujas, as being children of the evil one, and not of ‘‘the pure 
creation.’’ The ‘‘torments’’ and tormentors were these unbelievers, by 
whose forays and plunderings his people were harassed and impoverished, 
suffered in the body as well, and were put to death. 

With the fertility of epithet familiar to hate, he called them YAtus, 
Pairikas, Cathras, Kayas and Karafnas—if, indeed, these were not the 
real names of Tatar or Turanian tribes. Spiegel says: 


The beings named in this verse are a kind of Kobolds. The best known are 
the YAatus, i. e., ‘The Wandering,’ who were sorcerers with human bodies and the 
souls of Daevas. [About as much so, I imagine, as the Shoshone Indians are real 
snakes]. The Pairikas were beautiful females who sought to entice and pervert 
the pure men. [Westergaard translates Cdthras, by ‘hostile beings.’] | 


, Fi: : | 
According to the tradition, the Kayas are the demons of blindness, and 


the Karafnas of deafness. The ‘‘tradition” read, as in the case of the 
Brahmanic legends, ‘‘guessings’’ by those who knew nothing about it. 

He terms them, also “Serpents with two feet, the very deadly two- 
footed, the wolves with four feet.’’ So we now often hear men called 
hogs and dogs, and the whole is explained by the phrase immediately 
following, ‘‘the armies with great masses, the running, rushing.’’ It seems 
to me perfectly evident that it is only and simply the unbelieving invaders 
and oppressors, against whom all this hail of epithets is hurled; and that 
the prayer is for victory over them for the Aryan arms. | 

And the sixth favour asked is, ‘‘May we first mark the chief, the robber 
the wolf’’—the moss-troopers and predatory bands that pillage anc 
plunder, and run like wolves from danger. 

Then follow laudations of Haéma. It “‘gives to those who as mighty 
ones make teams to hasten,.horses, might and strength;’’ i. e., to those 
who, being commanders of forces are swift riders. It gives children tc 
women, to masters of houses who recite the Nockas, holiness and greatness 
It gives husbands to maidens. It has diminished the rule of Kerecant 
who had arisen, eager after rule, saying: 


No Athrava, a teacher shall hereafter travel at his pleasure through thi 
country which I govern. 


THE LATER YACNA 269 
Spiegel says that Kerec4ni is the Indian Kricanu. 


In the Indian mythology, he is the protector of the Soma-juice, but here, he 
appears as a foe to Hadma. 


He endeavoured, it seems, to obtain the chief power, and was defeated in 
the attempt, and his defeat is here credited to Haéma. He was evidently 
i chief, either of an Aryan clan, or of the natives of the country. At all 
2vents, he expelled the Aryan missionaries from his dominions; for, it is 
said, “‘he meant to slay and annihilate all increase;’’ i. e., to prevent the 
xtension of the Aryan faith, a meaning which the word translated 
‘increase’’ will be found to have elsewhere, also. 

Hadma, through its own strength, is illimitable ruler. Its juice 
xhilarated and intoxicated, and those under its influence were no longer 
nasters of themselves. Its own virtue made its unlimited power. It 
nade men daring, rash and desperate, and their deeds were ascribed to 
t, as if done by itself. It had aphrodisiac virtue, also, it seems, increasing 
virility, and erotic ardour, and thus was credited with the begetting of 
hildren and with persuading men to marry. 


Then follow these enigmatical sayings: 


Thou who art acquainted with many pure-spoken speeches, who askest not 
for the pure-spoken speech. 

To thee has Ahura Mazda first brought the girdle studded with stars, pre- 
pared in Heaven, according to the good Mazdayacnian law. Begirt with this, 
thou tarriest on the heights of the mountains, to hold upright the commandments 
and precepts of the Manthra. 


I conceive the meaning of the Hadéma being acquainted with many 
sure-spoken speeches, to be, that, as one of the means of sacrifice, it is, 
$ it were, privy to the invocations, prayers and hymns, said and sung at 
he sacrifice. ‘‘Pure-spoken’’ means uttering purity, i. e., the Aryan 
aith and devotion. But for itself, it makes no demand of worship or 
doration, as some of the Deities-are elsewhere represented as doing. It 
tows upon the mountains, and it holds upright, i. e., sustains, supports 
nd enforces, the precepts of the Manthras or religious hymns, it being 
upposed, when drunken by the worshippers, to increase their zeal and 
evotion, and inspirit and animate them to the performance of the duties 
f obedience. But what is the girdle studded with stars, prepared in 
feaven, according to the good Mazdayacnian law, and with which Haéma 
s girded? May it not mean that Ahura, creating it first of all plants, 
aused the galaxy studded with stars to shine upon it, first of all, and to 
adow it with mysterious virtues? If not, it seems to be simple nonsense. 
Ve know that the stars have always been deemed to communicate 


270 IRANO-ARYAN FAITH AND DOCTRINE 


particular virtues and qualities to particular plants, and that the same 
efficacy has been ascribed to the moon. 

The residue of Yacna 1x. invokes Hadma to do various things, such as 
relieving from the plague of the tormentors, punishing revengeful men of 
the house, clan, etc., giving the pure a means of protecting their bodies: 
against the wicked, corrupt, tormenting and plaguing ones, a weapon to’ 
protect the body against the wicked, impure destroyer of the world, ‘‘who 
certainly has in remembrance the words of this law, but does not perform” 
[which seems to point to oppressive and unjust rulers among the Aryans 
themselves; a weapon to protect the body against the harlots who, endowed 
with magical power, excite to lust]. 

Yagna x. is a continuation of Yacnaix. ‘‘Then,” it begins, ‘‘the male 
and female Daevas that are here shall hasten away.” It then invokes 
the presence of Cradsha and of Ashis Vanuhi, and then sings the praises. 
of Hadéma, at the dawn, calling it, The Intelligent, and praising the clouds 
and rain that make it grow, and the earth and mountains whereon it 
grows. Haodma increases, it says, when he is praised. 


The smallest preparation, the smallest praise, the smallest enjoyment, 0 
Haéma, serves for the slaughter of thousands of the Daevas. 

All other sciences depend upon Aeshma, the cunning; the knowledge of the 
Haéma depends upon Asha, the rejoicer. Easy is the knowledge of the Hadémas. 
Whoso receives the HaOma as a young son, to his body Haéma devotes himself 
for healing. 


And this is said to be so, because, wherever one praises the healing Hadma, | 
there are manifold remedies for health, for the clan and dwelling; wherefore 
these remedies are asked of him. Spiegel says: 


Possibly, the ‘knowledge of the Hadma’ may be an allusion to its healing 
powers, and the connecting Asha with this may imply a supernatural art, but 
both allusions are obscure. 


It seems to me that the meaning is simple enough: 


Praise Haéma, and he will furnish healing remedies for the whole clan and 
household—manifest remedies—manifest, because to know its virtues, needs no 
study or medical knowledge; no prescription is required from a physician; but 
Asha, the rejoicer [who gives prosperity and that which rejoices the soul], Asha, 
the sacrificial fire, makes its virtues effectual, because, by the fire, the Haoma, 
being consumed has the effect of sacrifice and worship, in giving health to all, by 
or for whom the sacrifice is made. It is easy to have the benefit of the Hadma. 
It will be the healer of every one who receives it in the proper spirit. 


He is asked to give of his remedies and to give victory, because he 
who asks both 


THE LATER YACNA 271 


is the devout singer of praise, and Ahura Mazda has declared that a devout 
singer (psalmist) is a better being than Asha-Vahista himself; 


for it is Voh-Mané, the emanation next to Cpénta-Mainyiis, and above 
Asha, who utters the words by the mouth of the poet. It is the Divine 
Intellect in him, that sings. 

_ What is further said of the Hadéma, in this Yacna, gives no additional 
information in regard to the Iranian ideas, except by the declaration, by 
ithe Hadma itself, that it belongs and always will belong, only to those 
who think, do, and speak good, obey and are devout. 


Dr. Haug says: 


F Chapters 9 and 10, which compose the so-called Homa-Yasht, are, strictly 
| - speaking, no part of the Yacna [but belong among the Yashts]. 


They are in verse; and at the end are even called gdthdo, songs. The 
‘measure is four times eight syllables, with the casura in the middle of 
every half-verse. Each half-verse, however, has from seven to nine syl- 
lables, the normal measure being limited to eight. He gives the com- 
mencement, in Zend and English, thus: 


Hdvanim a ratim =a Haomé  updit Zarathustrem 
morning prayer at time at Homa came to Zarathustra 
| dtarempairt yaozhdathentem gathdoccha crdvayantem. 
| (who was) fire cleaning and the songs singing. 
everywhere 
| 
 Gdim peregat Zarathustro: Ko nare aht yim = azem 
Him asked Zarathustra Who man art thou whom I 
| Vic¢pahé anhéus actvaté craéstem daddare¢a gahé 
' of the whole life endowed the best (I) have seen’ of his own 


with bodies 


gayehé ganvato ameshahé? dat mé aém paiti-aokhta 
body brilliant immortal then tome that (man) answered 
' 
,  Haomé ashava diiraoshé Azem ahurt Zarathustra 
Haoma pure evil-removing I am Zarathustra 
A A A A A . 
| Haomé ashava diiraoshdo; a mam yacanuha Cpitama!l 
_ Haoma the pure evil-removing to me bring worship Cpitama! 
} 
Fra mam hunvanuha garetaé Avi mam  g¢taomaini ¢ttidht 

me squeeze out to taste (me) on me in praise _ praise 

31, x 
| Yatha ma aparachit caoshyant6 = ¢tavan. 


as me the other all Fire-Priests praised. 


272 IRANO-ARYAN FAITH AND DOCTRINE 


Yagna xi. continues the praise of the Haéma, but in singular manner, 
It declares that the cow curses her owner, who does not feed her, and yet: 
expects her to work, wishing that he may have no posterity, and be always 
in ill repute; that the horse curses his owner who does not wish strength 
for him in the numerous assembly, in the circle of many men (i. e., who 
living in a city, does not take pains to keep him in strength by proper and ) 
sufficient food), wishing that he may never have swift horses to harness or 
ride; and that so Haéma curses the preparer of food, who, like a thief, 
the chief of sinners, keeps back from preparing him (i. e., withholds from 
him his share of the food sacrificed). 

Haodma claims that he is entitled, by gift from Ahura, to have for his 
share the left eye and tongue, and declares that whoever withholds 
that from him, bestowing it on others, steals from him what Ahura has 
given him to eat. And he wishes that the person so defrauding him may. 
have no children, and be always of ill fame. In his dwelling, he says, no 
Athrava, warrior or husbandman shall ever be born; but biting, destroying 
and hairy beings of many kinds. Give me, therefore, quickly, part of the 
flesh, that Hadma may not bind thee, as he bound the pernicious Franrag¢- 
yana the Turanian, in the middle third of the earth, which is surrounded 
with iron. 

Thus curiously said, this simple idea is expressed: the cow and the horse, 
that serve men are entitled to be fed. Sois Haéma. Feed me, lest I do 
so and so unto you. Of course what is said of Franragyana was enough 
to found a legend on. And in the Gosh-Yasht, Chapter a., we find Ha6ma 
thus praying to Drvacpa: 


Grant me this favour, that I may bind the murdering Turanian Franracgyana, 
that I may carry him away bound as a prisoner of King Hucrava. May Kava 
Hucrava slay him behind Vara Chaéchacta, the deep, with broad waters, the 
son of the daughter of Cyavarshana, the man slain by violence, and Agraératha, 
the son of Naru. And Hucrava himself, the valiant uniter of the Aryan regions 
into one kingdom, living beyond the Sea Chaéchacta [a river], the deep, abound- 
ing in waters, made the same prayer, and it was granted. | 


In note to Yacna x72., Professor Spiegel says: 


The expression, the middle third of the earth, is noteworthy, as showing that at | 
the time of the composition of the Avesta, the division of the earth into seven. 
Kareshvares was not known. 


It does not seem to me to show that. ‘‘The Earth”’ is Bactria, the Aryan 
land. The middle third of it was the middle one of three divisions, each 
composed of two or more Kareshvares, each perhaps a separate kingdom. 
Hucrava, it seems, reigned beyond one of the rivers. What is meant by 


THE LATER YACNA 273 


this third being surrounded by iron, I cannot conjecture. It is no doubt 
/a mis-translation. 
_ Upon this, Zarathustra proceeds to praise Haéma. 

Yagna xi. is a short prayer, praising good thoughts, words and works, 
-and abandoning all evil ones; and gen git 3 praise and adoration to the 
“Amésha-Cpéntas. “It is,’’ Spiegel says, ‘‘one of the favourite Mazdayac- 
-nian prayers.’ 
Yagna x11. offers nothing of interest. 
Yagna xiv. seems to be a continuation of it. 


| The Hymn of the Amésha-Cpéntas, invokes Ahura Mazda, the Lord of the 
) Head of the House, of the Lord of the Clan, of the Chief of the Confederacy, of 
. the Lord of the Regions. 


| The clan, I imagine, was, as the Scottish clans were, composed of the 
‘descendants of a common ancestor. The confederacy was the alliance 
of several clans in a district, valley or region; and the ‘‘regions’”’ was the 


“aggregate of the confederacies in the whole Aryan land. 
| [He invokes] ‘those who suffer much trouble and perform business for the pure 
men [the believers]; the mistresses of the husbandmen; the swift strength of purity, 
the mistress of war; the greatest sciences of the Mazdayacnian law, the mistresses 
of the Athrava, and the teachers of the same.’ [Spiegel says], ‘The three Divinities 
here invoked as presiding over the three Mazdayacnian classes appear to be mere 
abstractions; at least, nothing is known of them.’ 


| I may be excused for suggesting that it will be worth while to endeavour 
i ‘to find out what they are, and what other personified abstractions, attri- 
‘butes and qualities in the Avesta are; for it is these very abstractions 
‘that constitute the value of the book, and give to the Zarathustrian faith 
‘its peculiar characteristics, and its superiority to every other ancient 
religion. Its Deities are all creatures of the intellect. 

| I conjecture that those who suffer much trouble and undergo toil for 
\the Aryan husbandmen, were the virtues and qualities to which they 
‘owed the success that attended their labours ,—industry, sobriety, patience, 
‘perseverance and the like. These are the mistresses of the husbandmen, 
because the latter obey and are governed by them. The mistress of war, 
‘the swift strength of purity, is simply, I think, the Aryan courage and 
bravery. The mistresses of the Athrava, the greatest sciences of the 
‘Mazdayagnian law, the teachers of the same, may be knowledge, studious- 
ness, wisdom, or faith and devotion. 

The homage, praise and invocation that commence in this Yacna 
continue through xv., xvi., xvii. and xviii. 


xiv. 13. ‘As Thou, O Ahura Mazda, hast thought, spoken, created, and 


made what is good.’ ‘So [it was said in verse 12], the heavenly thinks, speaks, acts.’ 


274 IRANO-ARYAN. FAITH AND DOCTRINE 


What more sublime idea of the creation has the religious philosophy of 
the world ever had, than this? The universe is the uttered Thought of 
God! He thought, and the thought was, in present idea all that was to 


become in the infinite succession of ages; it was the universe existing in | 


the Divine Intellection. Uttered, this was the Divine Word, the Creative 
Logos containing in itself the universe, and expressing it in form and 
reality. | 


14. So we also give, offer and praise, to thee, drawing nigh. 15. So do we | 


adore thee, so we pray to thee, O Ahura Mazda. 16. Through the existence of 
the good self, the good holiness, we come to thee. 17. Of the good rule over 
the cattle, the good wisdom. 


Spiegel says, ‘‘The Lord of the cattle (Fcgératu) is used for Haurvat and | 
Amérétat.’’ The ‘‘rule over the cattle’ is one of these, and ‘‘the good — 


wisdom” is the other. This is the key to the rest. ‘‘The existence of the 


Good Self’? is Vohti-Mané, the first Amésha-Cpénta. Vohfi_ being, | 


| 


as in Sanskit, Vasu, ‘‘being, existence;’’ and the good holiness is probably | 


Cpénta Armaiti. Thus the meaning is: 


We sacrifice to Thee, we adore Thee, we praise Thee, we pray to Thee, Ahura, | 


drawing nigh to Thee the inaccessible, through Vohti-Mané, Cpénta Armaiti, 
Haurvat and Amérétat, who are emanations from Thee. 


xv. 1to5. As Psalmists, Zaéta, Reciter, Praiser, Speaker and Glorifier, I _ 


do homage to you, for your praise and adoration, Amésha-Cpéntas; for our prepara- 
tion, for holiness, for the profitable pure; to you, ye Amésha-Cpéntas, well-ruling, 
wise, I devote the vital power of my own body, all enjoyments. By means of 


the Zaéthra and Barécma I wish hither all pure Yazatas with praise. All Lords | 


of Purity I wish hither with praise.’ 


“The profitable pure,’’ means, I think, the purity that entitles to — 
reward, and is the cause and producer of benefits and blessings. H&avani, — 
CAvanhi and the other times and hours for worship, are, in the following | 


verses, called Lords of Purity, the meaning apparently being that they 
control and regulate the Divine worship of the Aryans. We find in the 


next chapter, “I praise in desire after the good purity, after the good | 
Mazdayacnian law, which comes to me in offering, as the best from purity.” 
The Mazdayacnian law seems to be the Zarathustrian faith or creed, and 
the word rendered ‘‘purity’’ is synonymous with it, or the “‘law’’ is the | 
utterance and teaching of the faith and belief (purity) that is in the mind — 
—I do not believe that the Mazdayacnian law is the moral code. Ahura 


Mazda is ‘‘Pure, Lord of Purity;’’ and so is Zarathustra, in Yacna xvw. 
One is the source and the other the teacher, of the Ahurian faith. 


| 


xvt. 1, etc. According to precept, with friendship, with joy, I invoke the | 
Amésha-Cpéntas, the good, with fair names. I praise in desire after the good — 


purity, after the good Mazdayagnian law, which comes to me in offering, as the 


i 


THE LATER YACNA 275 


best from purity [i. e., from the original source of all that is good, Ahura-Mazda]; 
that knows Ahura Mazda, and those who were and those who are. [As, in Philo 
and St. John, the Son knows the Father, i. e., has immediate recognition of Him 
and communicates with Him.] 

I praise these with their name, and come to them with friendship. To Vohu- 
Khshathra the Desirable, who brings good. May Cradésha be here, for praise for 
Ahura Mazda, the Most Beneficent, Pure, Gracious to us, as at first, so at last. 

xvit. This praises Ahura Mazda ‘the pure Law of Purity, the Wise, 
Greatest Yazata, the Useful, Furtherer of the World, the Creator of the good 
creatures; and also Zarathustra and all pure earthly Yazatas; the Fravashi and 
the words of Zarathustra, his law and faith and practice.’ 

The pure wishing, the fore-created, pure creatures in both worlds, are praised. 

The Creator Ahura Mazda, the Bright, the Majestic; Vohfi-Mané, Asha- 
Vahista, Khshathra-Vairya, Cpénta-Armaiti, Haurvat, Amérétat. 

The Creator, Ahura-Mazda; the Fire, Son of Ahura-Mazda, the good waters 
created by Mazda, the sun with swift horses, the moon which contains the seed 
of the cattle, the star Tistrya, the shining, majestic, the soul of the well-created 

~ bull. 

The Creator, Ahura-Mazda, Mithra who has wide pastures, the holy Craésha, 
Rashnu, the most just, the good, strong, holy Fravashis of the pure, the victory 
[Caoshyang] created by Ahura, Rama-qfctra, the holy wind, the well-created 
[the wind that brings health and comfort, creation of Ahura-Mazda, as contradis- 
tinguished from those that bring sickness, or are excessively hot or cold, which 
are ascribed to Anra-Mainyus]. 

The Creator Ahura-Mazda, the Good Mazdayagnian Law, Ashi-Vanuhi, 
Arstat, the heavens, the earth, the well-created; the Manthra-Cpénta, the 
beginningless lights, the illimitable; the brilliant deeds of purity, at which the souls 
of the deceased rejoice, the Fravashis of the pure, the best place of the pure, the 
illumining, wholly brilliant; milk and fodder, the running water, the growing 
trees; for resistance against Azhi, created by the Daevas, against the Pairika, the 
withstanding [the power of resisting these]; for the destroying and expelling of 
the hostile plagues [the infidels], and of the Ashemaégha, the impure [unbeliever], 
slaying, who is full of death; all waters, all trees, all good men, all good women, 
all heavenly Yazatas and all earthly, the well-created, the pure; thee, dwelling- 
place, Cpénta-Armaiti; thee, Lord of the dwelling-place, Pure Ahura Mazda; the 
health of the cattle, of mankind, of that which arises from purity, through which 
the body (endures) the longest, may these remain in my dwelling, in summer as 
in winter. 

The brilliant deeds of purity, at which the souls of the deceased rejoice, are 
the sacrifices with their brilliant fires, rejoicing the souls of the ancestors of the 
Aryans, who died, perhaps, and surely fought, to establish and extend the faith. 

The best place of the Pure is the New Aryan land, fertile and having bright 
skies and a healthy climate. 


The various kinds of fire are praised also. They are: the Fire Berezt- 
cavo; the Fire Vohii-frydna; the Fire Urvdzista; the Fire Vazista, and the 
Fire Cpénista. The Fire is said here to be ‘“‘master over all houses,’’ for 
the comfort of all, and even the lives of all, the inmates, depend on the 
domestic fire, and everywhere, and of whatever kind, it is the outshining 
of Ahura Mazda. 


276 IRANO-ARYAN FAITH AND DOCTRINE 


It is said that Berezi-cav6 means ‘‘which affords great profit;’’ Vohd- 
frydna, “‘the well-goings;’’ Urvdzista, ‘‘the far-leading;’’ Vazista, ‘‘the 
swift;’’ Cpénista, ‘‘the very holy.’’ According to the Bundehesh, the 
first is that which is before Hormuzd and the kings; the second dwells in 
the bodies of men and animals; the third is in trees; the fourth is in the 
clouds, 1. e., the lightning, and stays the demon Cpénjaghra; and the fire 


Cpénista is that which is employed in this world. I very much doubt — 


whether these explanations are at all correct. | 

Vazista is probably the fire of the dwelling, or of the domestic hearth, 
from the Sanskrit Védsa, ‘‘dwelling, habitation, house;”’ 
probably the sacrificial fire. 

Uru, fem., Urvi, in Sanskrit is ‘“‘large;’’ and in later writings the earth 
is called Urvt. Urdhva, Sanskrit, means “‘erect, raised, upper;’’ and huri, 
“to be crooked”’ (whence, probably, @rmi, i. e., hurit+mi, a wave). ‘Urvd- 
zista, therefore, may have been the lightning. 

Vohu-fryana is supposed to mean ‘‘well-going,’’ no doubt, because in 


Sanskrit, praydna means “‘going-forth, march.’’ But what kind or variety 
of fire is a ‘“‘well-going’”’ one? Prayas, i. e., pritas, in the Rig Veda, is 
“‘sacrifice.”’ Prdyana is ‘‘death,’’ as préya is. 


Cavas, Sanskrit, is ‘power, strength,’’ in the RigVeda; and Sava, ‘‘sac- 
rifice, offspring, the sun and the moon.”’ As berez in Zend means “high,” 
berezi-cavd may be the mighty volcanic fire. 

I may add, that pz, in Sanskrit, means ‘‘to bring over, protect, fill, ac- 
complish;”’ and prz, whence priya, ‘‘to be busy or active.’’ From this root 
are, Greek répynut, tepvaw, ‘‘overcome, sell,’’ etc. Another verb pri, means, 
‘‘to be pleased with, to be attached to;’’ and pri (prind, print), whence 
a new verb prin and pir, means ‘‘to fill, collect, satisfy ;’’ whence priya, 
“beloved, dear, a husband, lover, mistress, love.’’ It is possible that 
Vohi-fryana means the vital heat, to which generation and production 
are owing; and the Bundehesh may be right in saying that it dwells in the 
bodies of men and animals. But the reader will see that it is not possible 
to pronounce positively as to the derivation and real meaning of these 
epithets. Etymological resemblances are very apt to mislead us in the 
search for the meaning of Zend words. 

It is very evident from this chapter that ‘‘to praise’? was not to adore 
or worship. If trees, waters, winds, sky and earth, the best place of the 
pure, milk and fodder, could have been worshipped, it is impossible to 
believe that men and women were, or the crossings of roads. It is evident 
that “‘praising’’ was only a mode of thanking and glorifying Ahura Mazda 
for creating these benefits and conveniences and comforts. They were 
his works. | 


and (pénista is 


THE LATER YACNA 27 


| 


Yagna xvii. is made up of citations from other places. 

Yagna xix. is a conversation between Ahura Mazda and Zarathustra: 
perhaps part of what is termed ‘‘The Ahurian Question.” 

1 to 8. Zarathustra asks Ahura: 


Which was the speech that thou didst speak to me, as before the Heaven, 
before the water, before the earth, before the bull, before the trees, before the 
fire, the Son of Ahura Mazda, before the Daevas with perverted soul, before 
mankind, before the whole corporeal world, before all the good things created 
by Mazda, that have a pure origin? 


The answer is: ‘This division of the Ahuna Vairya’’—the first of the 
great prayers, the ‘‘Word’’ Honover, by which, it was long supposed by 
scholars, Ahura Mazda was said to have created the world, and which, 
it is now known, was not a ‘‘Word”’ at all, but a prayer. 

6 to 8. What is said of this prayer, in Chapter xix. is this: 


This division of it, recited without omission or negligence, is worth a hundred 
other meritorious Gathdas recited with omission and negligence; and recited with 
omission and negligence, it is worth ten other principal prayers. ‘As it was recited 
principally in the night, injunctions against negligence, or going to sleep during 
its recital are easily intelligible.” Spzegel. [It is very doubtful whether it was 
recited principally in the night, when the Yacnas were composed]. 

9. 10. 11. Whoever utters to Ahura Mazda this Vagha of the Ahuna- 
Vairya, recites uttering, delivers reciting, praises delivering, Ahura Mazda brings 
his soul three times over the bridge to Paradise, to the best place, the best purity, 
the best lights. [It is difficult to find suitable equivalents for these three original 
phrases in this verse. The first word ‘uttering,’ refers to the simple recital, the 
second implies a peculiar kind of half-whispered prayer, and the third a kind of 
chanting, used expressly in praise of God. Spvegel.} 


I have no idea that Zarathustra ever uttered such nonsense as this 
would make of it. It belongs to the age when the pith and marrow, the 
substance and soul and essence of a pure and profound faith has died out, 


and nothing is left but husk and shell,—the age of dry-rot, when form has 
become more essential than substance, and religion consists in garments of 
a particular cut and device, genuflexions, formulas, and trivial observances. 


It seems to me that the meaning substantially is: 


Whoever utters [breathes], this Vagha to me, not merely mentally, but by 
recitation aloud, offering [or sacrificing] as he recites it, and glorifying me by 
hymns of praise as he sacrifices. 

12 to 15. Whoever mutilates it in reciting it, omitting half, a third, a fourth, 
or even a fifth part of it, I take his soul away from the best place as far as the 
length and breadth of this earth, which is as broad as it is long. 


‘‘Thrice over the bridge to Paradise,’ puzzles Professor Spiegel. He says: 
“Tt is by no means clear why Ahura Mazda is said to bring the soul into 


278 IRANO-ARYAN FAITH AND DOCTRINE 


Paradise, thrice’’—and he promises to discuss the question in his Commen- 
tary, which, unfortunately, we have not seen. It is certainly difficult to 
understand what particular benefit it would be to the soul, to take it three 
times to Paradise, as it must necessarily be brought back twice, to effect 
that. Truly it zs “by no means clear.”’ 

‘The best place, of the best purity, the best lights,’’ the ‘‘Paradise,”’ 
whatever it may have become in the later days, was originally the fertile 
and desirable country conquered from the Drukhs. The ‘‘Soul’’ of a man 
was simply an expression meaning his ‘‘Self;’’ and he who should mutilate 
the prayer was to be exiled from this land, and even from the whole Aryan 
country. To have taken either the living believer, or the soul of the 
deceased one, three times over the same bridge, into the same land or 
place, could have been no better for him, no greater favor or reward, than 
to take him or it there once forvall, and to have left him or it there to enjoy 
at once the reward earned. There is something ludicrous in the idea of 
carrying the man or soul three times over the bridge, twice bringing him 
or it back across it, by way of idle ceremonial and pomp. 

I think, therefore, that it was meant to be said, ‘‘His soul I convey 
across the three bridges, to the best place, the fertile land, where the true 
faith abides, and the skies are bright and clear;’’ and I suppose that three 
rivers had to be crossed, to reach the newly acquired region. 


Spiegel says, of verses 2 and 3, that they, 


may also imply that the prayer (Ahuna Vairya) was taught to the Fravashi 
of Zarathustra before the creation of the Heavens, etc. 


I do not think so. It was taught to himself. It had existed before. 
The term “‘‘pure men,”’ he says, “‘here means only Gayo-mard.’’ There is 
no warrant for that conclusion. And the original of the phrase ‘‘with 
perverted Soul” is Khraf¢tra. I will inquire hereafter as to the meaning 
of that word, as used in connection with the word ‘‘Daevas.”’ 


16 to 23. Mazda spoke this prayer: 


Out of heavenly holiness, for the whole world of purity, the existing, already 
in being, and the future, as an example of the works in the world of Mazda. 


“This word,’”’ Ahura says, “‘I have spoken, that possessing Lord and 
Ruler, before the creation of this Heaven, etc. [In the note the transla- 
tion is, possessing a Lord and Master (ahumat, ratumat), because both 
the words ahu and ratu occur in the first line.| The meaning, no doubt is 
possessing lordship and mastery, i. e., being invested and endowed with 
potency to govern and control, to cause things to be as the worshipper 
asks. The “whole world of Purity’ is the Aryan race, or at least that 
part of it that professed the true religion, purity. Of the phrase, ‘‘as an 


THE LATER YAGNA 279 


example of the works in the world of Mazda,” Spiegel says, “that is, as 
the works are prescribed in the Ahuna-vairya, so must they be performed 
in the whole world.” Unfortunately, this prayer does not prescribe any 
“works” to be performed in the world or anywhere else. The prayer 
itself is, as Spiegel and Bleeck translate it: 


1. As 1s the will of the Lord, so the Ruler out of Purity. 
2. From Voht-Mané gifts for the works in the world for Mazda. 


3. And the kingdom to Ahura, when we afford succor to the poor [free the people 
from oppression]. 


Spiegel and Bleeck make little effort to explain these enigmatical utter- 
ances. Yacna xix. may help to explain them. 


It is declared to be— 


the praise-worthy prayers, of those which Ahura has spoken, does speak, and that 
are to be spoken; as praise-worthy as the whole corporeal world besides. Let 
the learner learn it; if he retains it, so he gains the victory over dying. It was 
taught for us, for every being, to learn and to meditate, ‘on account of the best 
purity.’ 


He who utters this; 


He who recognizes Him as Lord and Master, who teaches Him, Ahura Mazda, 
to the creatures, who are the first in understanding; 

He who resigns himself to Him, the greatest of all, he teaches also his creatures 
to know Him as the greatest. 

As he enjoyment in Mazda, whilst he utters the third paragraph, Vanhéus 
dazda Mananhd—thus he gives himself to the Spirit. 

As he makes it a teacher for the soul with Mananhé, so he calls it for ‘the 
ceeds.’ 

Here in the world, 

If he teaches it to the beings, O Mazda, thus he becomes as its beings. 

He brings, the Kingdom of Ahura—it is Thy Kingdom, O Mazda, he prays 
consequently for the poor. 

As friendship for (pitama, according to the five-fold. 


Spiegel says, the meaning of the words, ‘on account of the best purity,’ is 
not clear. Perhaps, they imply that the Ahuna Vairya is derived from Ahura- 
Mazda, ‘the most perfect purity.’ [In v. 37 that is expressly said]; ‘All the words 
that are uttered,’ [i. e., every word of the prayer], ‘every word springs from Ahura 
Mazda.’ Of ‘He who recognizes Him as Lord and Master, etc.,’ Spiegel 
says, ‘The meaning is that he who by reciting Yathé ahi vairyo athd Ratus, etc., 
acknowledges Ahura Mazda, thereby teaches others to follow his example.’ 
According to the gloss, the sense of the verse, ‘As he enjoyment in Mazda, etc.,’ 
is that he who utters the words Vanheus, etc., ‘confesses that all the good gifts 
of life have their origin in Ahura Mazda.’ And, ‘He gives the Kingdom to 
Ahura,’ signifies, according to the gloss, that he makes Ahura Mazda the ruler 
over his body. The second part of the verse appears to mean, ‘if he does this, 
then will he also give food to the poor.’ Then he says, ‘I have taken Cpitama as 
a proper name in this difficult verse. It is usually an epithet of Zarathustra, and 
may possibly refer to him here.’ 


280 IRANO-ARYAN FAITH AND DOCTRINE 


Now it is said in subsequent verses, that the prayer contains five Lords, 
or Rulers,—the Lords of the House, Clan, Confederacy and Regions, and 
Zarathustra as the fifth. And, 


‘of the regions that are without the Zarathustrian realm, the Zarathustrian Ragha 
has four Lords. What are the Lords of these? The Lord of the Dwelling; the 
Lord of the Clan, the Lord of the Confederacy; Zarathustra as the fourth.’ [And 
again], ‘Ahura-Mazda has spoken: To whom has He spoken? ‘To the pure in 
Heaven and in the world. In what capacity has He spoken the speech? As best 
king. To whom? To the best pure, not ruling at will.’ 


“The best king’ is Khshathra-Vairya or Vohu-Khshathra, the Amésha- 
Cpénta, the divine sovereignty and dominion (Malakoth). ‘‘The best 
pure, not ruling at will’ is Zarathustra, not ruling despotically, an elective 
monarch, sovereign, pontiff as well as imperator, a kind of constitutional 
king. The divine sovereignty speaks the prayer to the human sover- 
eignty. It was fitting that Ahura should speak to the sovereign in that 
capacity. 

The speech contains three heads; to think, speak and do, well. It 
contains, or applies to, four professions, i. e., castes—priests, warriors, 
husbandmen and artizans. “All renown unites itself with the pure man 
(the believer) through true thinking, speaking and acting.’’ It is by these 
he wins glory and honour. ‘‘As it is taught by the Lord (Zarathustra), 
according to the instruction (precepts) of the law (the religious creed).” 
“Through his deeds, the worlds increase in purity.’”’ By his exertions 
and actions, the several portions of the Aryan land become more unani- 
mously devoted to the Mazdayagnian religion, and it spreads. 


38 to 43. When the Ahuna Vairya was spoken against the bad [the infidel 
oppressors, the Tatar or Scythian masters of the Aryans], they went swiftly away 
[expelled by Zarathustra, the liberator, from the land]. On account of this utter- 
ance against them, may they [May this prayer, spoken against them, cause it to 
be that they shall not hereafter] adhere unto [control and, as it were, own] our 
souls, teachings [religious faith and creed], our understanding, belief, prayers, 
actions or laws. 

‘As friendship for Gpitama, according to the five-fold,’ must be connected [it 
stands in the translation wholly isolated from what precedes and from that which 
follows it] with what follows—‘all the words which are uttered, every word 
springs from Ahura Mazda.’ The prayer emanates from him, as a measure of 
five-fold, i. e., of exceeding great grace and favour to Zarathustra. 


I read Bagha 1 of the prayer, thus: 


Even such as the will of the Divine Sovereignty is, so may the will of the ruler, 
Zarathustra, who rules in accordance with the true religion, or, by virtue of his 
office as the apostle of the true religion, and representative, as such, of Khshathra- 
Vairya, the Divine Sovereignty. 


THE LATER YACNA 281 


Zarathustra [says the Yacna] recognizes Him, Ahura-Mazda, as Lord and 
Master, and teaches Him to the intelligent thinkers of the Aryans, resigns himself 
to Him, the greatest of all, and teaches the people also to know Him as the 
greatest. 


The second Bagha I read thus: 


May he, Zarathustra, obtain from Vohf-Mané6 those intellectual gifts that 
will enable him to effect those results and do that work in the Aryan land, which 
will be to the honour and glory of Mazda, i. e., to propagate therein the true 
faith in the supremacy of Ahura Mazda as the Absolute Supreme Being. 


And the third I read: 


And to enable him to establish the religion of Ahura, the Divine Sovereignty, 
over all the Aryan land, when he relieves and liberates the poor people of the 
land from their vassalage under the yoke of the infidel invaders. 


The prayer is called in the Yacna as translated, ‘an example of the 
works in the world of Mazda.’’ The allusion is evidently to the second 
Bagha; “Gifts from Vohfi-Mané for the works in the world for Mazda.” 
I conclude that the word rendered ‘‘example’”’ must have a meaning nearer 
‘to that of “‘gifts.’”’ We recognize in the Fravashis, the Ideas of Plato, 
1. e., the souls of men, existing in or within the divine intellect, there- 
‘after to be evolved from it into separate and actual being. The ‘“works’’ 
of the world, in the sense in which the original is used in the Avesta, means 
not the actions of men, or of the deity, but that which the doing produces. 
The thought, uttered, is the Word; and the Word becomes the thing or the 
result produced. The Word, as it were, turns itself anto the created actu- 
iality. Everything that exists, therefore, had its exemplar in the deity, 
before it commenced its actuality of being; and in this sense the prayer, 
expressive of the simple and sublime creed, “Ahura is Lord of all, Creator 
jof all, and the human Sovereignty of Zarathustra is as His Divine Sover- 
ergnty,’’ could well be said to be the exemplar of the religious faith that 
Was to become, as it were, part of the very being of the Aryan race,—of 
us very being; for Ahura Mazda is in every attribute and characteristic, 
‘with but a different name, the God of the whole Christian world. 

To “gain the victory over dying’’ was to be secure against the weapons 
of the infidel. 

“On account of the best purity,’”’ means, ‘“‘as an expression of the true 
religious faith.”’ 

Spiegel remarks that ‘‘the passage respecting the four Lords is of the 
highest importance for the political conditions of the Zarathustrians at the 
time when this part of the Yacna was composed.’”’ He reserves explana- 
tions for the Commentary. 


282 IRANO-ARYAN FAITH AND DOCTRINE 


Ragha, in the first Fargard, is the twelfth and best of regions and places 
created by Ahura Mazda,—‘‘Ragha which consists of three tribes.’’ The 
Gujerat Translation has Rey. Spiegel says, ‘Raghu, the well known 
town in Media, is mentioned by Darius in the inscription of Behistun.” 
Isador Charas calls it, ‘‘The greatest of all the Median Cities, near Mount 
Caspius, from which the Caspian gates have their name.’”’ Anra Mainyus 
created, in opposition to it, the evil of unbelief in the Supreme, i. e., in 
Ahura. This, it is now plain, means that there the Irano-Aryans were 
plagued and harassed by the infidels, natives of the country, or Tatar or 
Scythian invaders. It is called thrizantu, having three races. In note 
to the sixteenth paragraph of this Fargard, Haug and Bunsen quote the 
passage as to Lords from Yagna xix. We learn from this note that the 


word rendered ‘‘Lords,” there, is Ratavé; ‘‘family’’ (or dwelling), nmdna; 
: g 


“district”? (or clan), vis; “race, tribe or confederacy,” Zantu. And it is 
added: 

It is clear from this that the inhabitants of Raghé did not recognize Zarathustra 

as their Supreme Lord, but that they considered him as inferior to the real lord 


of the soil, though superior to the heads of tribes. This is the reason why they 
are mentioned as possessing other than the Zarathustrian faith. 


The recital of the Yacna, that there are five rulers or chiefs, i. e., five 


grades of government; the chiefs of the family, clan or district, confederacy _ 
or tribe, region or province; and Zarathustra, means evidently, that he - 


is the chief magistrate of the whole country. The ‘“‘regions without the 


Zarathustrian realm’’ are evidently countries beyond the limits of Bactria, | 
conquered and colonized by the Iranians. Of these, Ragha (which is — 


almost certainly Media) has but four degrees of chieftainship. There is no 
chief or ruler of the whole province, under Zarathustra. The phrase that 


Spiegel translates ‘‘without the Zarathustrian realm,’’ Haug and Bunsen | 
translate ‘‘religion different from that of Zarathustra.’’ I do not know 


what the word is, which one translates ‘‘realm,’’ and the other, ‘‘religion;”’ 
but as the words rendered ‘“‘purity,’’ 


and ‘‘the Mazdayacnian Law,’’ are — 
the common terms for the Zarathustrian religion, I dare say that Spiegel’s | 
translation is the correct one. And I do not at all understand the passage | 


to mean that the people of Ragha did not acknowledge Zarathustra as __ 
supreme ruler, but as inferior to the real lords of the soil; but just the — 


reverse, i. e., that there were chiefs or heads, of the families, clans and | 
tribes, but no chief of the whole province, Zarathustra governing it, per- 
haps by a lieutenant or prefect. 


| 


| 


Dr. Haug gives in his Essays (569) a translation of some of the verses | 


of Yacna xix. 
The word which Spiegel renders by ‘‘heavenly,’’ he renders by “‘spirit.”’ 


“The Corporeal World,” is in his translation, ‘‘all the territories which — 


THE LATER YACNA 283 


are endowed with bodies,”’ and ‘‘the whole living creation endowed with 
bodies,”’ and ‘‘this very world which is endowed with bodies.’ (At page 
136, also, he explains ‘‘the three expressions used for the recital of the 
sacred texts,’’ mar, “‘to repeat;’’ drenj or framru, ‘‘to recite with a low 
voice,’’ and ¢rdvay, fragrdvay, ‘‘to recite with a loud voice, with observation 
of musical accents.”’ 

The word which Spiegel renders by ‘‘Paradise,”’ in v. 10, and ‘‘the best 
place,’ in v. 14, is given by Haug. It is Vahista. And he renders v. 10, 
“His soul shall I, who am Ahura Mazda, carry all three times over the 
bridge to Paradise.”’ 

For “heaven,” in v. 16, Haug has ‘‘day;’’ and for ‘‘that possessing 
Lord and Ruler,”’ ‘‘which was life, and was a Master.”’ 

In v. 21, instead of, “I have spoken it, out of heavenly holiness,’ he 
has, ‘The white of my two spirits has continuously spoken it;’’ upon 
which he says that the two spirits, Cpénté and Angré-Mainyus are united 
in Ahura Mazda. At least this shows the absurdity of using such phrases 
as ‘“‘heavenly holiness” in the translation of an ancient language. No 
doubt the meaning is, that Ahura Mazda spoke the prayer of Ahuna Vairya 
through Cpénta-Mainyus, the beneficent divine mind. 

Finally, for “house, clan, confederacy, region,’’ Haug has ‘‘family, 
village, town (or tribe), and country.” 

Yagna xx. is an explanation of the prayer, or rather speech or liturgic 
formula, ‘““Ashem Vohu.’’ The three lines of the prayer, as the original is 
given here, and the translation of the same by Spiegel and Bleeck, in the 
Khordah Avesta, are: 


’ 


1—Ashem vohii vahistem actt. 
Purity is the best good. 


Of which the Yacna says: 


‘He gives to him thereby the best good (V6hi Vahistem), namely, for himself, 
his own existence, if he fulfils the law which lies in Véhi Vahistem acti.’ [Spiegel 
says]: ‘The words for himself, his own existence, etc., mean that he who utters 
this prayer, offers himself thereby to Ahura Mazda, provided also he acts in 
conformity to it.’ 


But if purity is the best good, surely Ahura gives this to the worshipper, 
and not the worshipper to him. Does it not mean that Ahura Mazda 
gives to the faithful and devout worshipper his own (Ahura’s) existence 
(he being the Supreme Purity), if he fulfils the divine law? 


2—Usté agti usté ahmdai: 
Happiness, Happiness is to him: 
‘Ustad’ [Spiegel says, note to Kh. Av. i.] ‘means happiness, prosperity, felicity 
or hail!’ 


284 IRANO-ARYAN FAITH AND DOCTRINE 


Of this line, the Yacna says: 


He gives what is good, for every pure all purity, namely, all the purity which 
belongs to every single man, gives he to every pure one. 

It appears from the Glosses [Spiegel says], that the utterance of this prayer 
makes every man a participator in the purity (pure deeds) performed by all pure 
men. In this we perceive the idea of a mystic bond, which, as it were, united all 
true believers as members of an invisible church. 


The meaning seems to me to be, simply, that Ahura gives the true faith 
to all believers alike, the same to each one as to every other. 


3—H yat ashdi vahistdt ashem. 


Namely (or, that is to say), to the best pure in purity. [Or, namely, purity 
to the best pure, i. e., the true faith to the best faithful.] 


Of this line, the Yacna says: 


He gives the whole Manthra to him who knows the Manthra. He entrusts 
dominion to the pure. To the praying pure one, he gives purity. To you, the 
profitable, he gives purity: three maxims. 


I think the sentences may be rendered thus: 


1—The true fatth 1s the best wealth, or, the excellence of being. 
2—It 1s happiness; happiness to him. 
3—To-wit, the true fatth, to the most zealous believer. 


And the Commentary is: 


He gives superiority and rule to the true believers. 
To the true believer who faithfully worships him, he gives the true faith. 
To you who are the zealous doers of good works, he gives the true faith. 


The whole is declared to be said by Ahura; to have been spoken 
to the faithful, in heaven and of earth. He “‘uttered the speech”’ as ‘‘the 
best ruling,’ 1. e., as Khshathra Vairya, the divine sovereignty, to the 
faithful monarch or chief not ruling despotically. 

Yagna xxi. is a Commentary on the third prayer, which commences 
with the words “Yénhé hatanm.”’ One line only of the original is given 
here, nor have I succeeded in finding the whole prayer. That line is the 
first, ““Yénhé hdtanm dat yégné paiti.’’ The Commentary, as the translation 
reads, 1s: | 


Yénhé (to whom), with this brings he praise to Mazda, who, according to the 
laws of Ahura—H4tanm (to the existing) he offers praise. 

Namely, to those of the existing who desire to be friendly. To all pure 
(women) brilliant in understanding, he offers praise. Namely, for praise for the 
immortal. Here are three sentences in the whole praiseworthy speech. 


THE LATER YACNA 285 


“The women brilliant in understanding’ are the female personifica- 
tions of the divine attributes, Ashis-Vanuhi and others. 

This prayer, it is said, was spoken by Zarathustra, and is addressed 
to the Amésha-Cpéntas at every offering. Then the Yacna recurs to the 
Ashem-V6hfi: 


Thus spake Ahura Mazda; Hail to each, whoever it may be! May Ahura be 
made ruling according to will. What has He announced through this speech? 

He has announced happiness, namely, happiness for every pure one, the 
existing, having been, and about to be. The best has announced the best, the 
best Mazda has announced the best purity to the best pure. 


There is certainly very little in these prayers. Their antiquity alone 
could have invested them with sanctity, and made their recitation be 
deemed meritorious and efficacious. 

Yagna xx11. was chanted at the sacrifice, when the Haéma, Barecma 
and Zadthra were used, and flesh was offered, with prayer and recitation 
of the Mazdayacnian law and the Gathas; for the satisfaction of Ahura 
Mazda, of the Amésha-Cpéntas, Craédsha and the Fire, Son of Ahura Mazda, 
of Mithra also, and Rama-qactra, of the Sun, the Immortal, brilliant, with 
swift horses, 


‘of the wind which works on high,’ ‘is higher than other creatures, namely, that 
of thee, O air, which springs from €pénta-Mainytis; of the most righteous wisdom, 
created by Mazda, of the Mazdayagnian law, of the Manthra-Cpénta, the moun- 
tain Ushi-darena, adorned with pure brightness, of all Yazatas, the pure, heavenly 
and earthly; and of the Fravashis of the pure, the strong, attacking, of those of 
the Paoiry6-tkaeshas, the Nabanazdistas, of the Yazata with renowned name.’ 


Yagna xxi11., xxiv. and xxvi. invoke the presence of, and praise the 
Fravashis. These chapters are valuable because they assist us to under- 
stand the Zarathustrian notions in regard to these Fravashis. I shall 
refer to them hereafter, in connection with passages in the Vispered and 
Yashts; only noting here that Yacna xxi. invokes the presence at the 
sacrifice, of the Fravashis of Ahura Mazda, of the Amésha-Cpéntas and 
the heavenly Yazatas; also of those of Gay6-Marathan (the first man), of 
Zarathustra, of Kvi-Vistacpa his principal captain, of Icat-vactra, Son of 
Zarathustra, and the Fravashi of the worshipper’s own soul. 


In Yagna xxiv., the Hadma, Barégma, etc., are offered to: 


‘The Amésha-Cpéntas, the good rulers, the wise, the ever beneficent, who dwell 
together with Vohfi-Man6é;’ and in Yagna xxvi., praises are recited to ‘the 
Amésha-Cpéntas, the kings, beholding at will, the great, mighty, strong, proceeding 
[emanating] from Ahura, who are imperishable, the pure of the first faith, the 
first disciples.’ 


286 IRANO-ARYAN FAITH AND DOCTRINE 


The words rendered ‘‘beholding at will’ are déithrananm berezatanm. 
The latter word is an adjective, the genitive plural of bérézant, to which 
Bopp uniformly ascribes the meaning of ‘“‘shining, splendens.’’ Spiegel 
says ‘‘doithra’’ signifies, I believe, ‘‘eye;’’ but the only words that I can 
find in Bopp, for eye, are Asht and Chashman. I think it is much more 
likely that doithra means a ray. I shall return to this again. 

Yagna xxv. contains little not found elsewhere, and already noticed. 
The pure wind, the air which works on high, is here said to ‘‘belong’’ to 
Cpenta-Mainyt;” as in Yagna xxi. 27, it is said to spring from it. It 
was deemed to flow from the divine mind or will. 

“The most righteous wisdom, created by Ahura, pure, the good 
Mazdayagnian law,”’’ is praised; for it contains and is the utterances of the 
Divine Wisdom. And the Manthra-Cpénta is praised also, the very 
brilliant, the law against the Daevas, the Zarathustrian law, the long 
precept, the good Mazdayagnian law, the spreading abroad, keeping in 
mind, and knowledge of the Manthra Cpénta, the heavenly wisdom 
created by Mazda, the wisdom heard with the ears (composed and sung 
or read), created by Mazda. 


Yagna xxvit. is the last, before the Gathas. It is, condensed: 


Now will we make Him, the greatest of all, as Lord and Master, to smite 
Anra-Mainyis, the evil; the Aeshma, the bad; the Mazanian Daevas, all Daevas, 
those bringing rain, evil; to further Ahura, the Amésha Cpéntas, the star Tistrya, 
the pure man, and all pure creatures of Cpénta Mainyis. 


AIRYAMA ISHYO 


Immediately after the Gathas follows the prayer (Yagna litt.) Airyéméa 
Ishyo, which, Spiegel says, is one of the most effective prayers. It also 
is of three verses only: 


1. May the desirable obedience [Cradsha] come hither, for joy to the men and 
women of Zarathustra. 

2. For joy to Vohfi-Mané, may he grant the reward to be decreed according 
to the law. 

3. I wish the good purity of the poor. Great is Ahura Mazda! 


Yagna liv. gives and makes known, to the Holy Gath4s, the lords over 
the times, the pure: 


The whole world, bodies together with bones, vital force and form, strength 
and consciousness, soul and Fravashi. 


We found in the Veda, that prayer was deified, as Brahmanaspiti and 
Brihaspiti. And so here we find the Gathas, or religious hymns, invested 
with divinity. In this, Zarathustra was strictly logical and philosophical. 
His creed deified the various forces of nature or the universe. To him, 
in the language of a modern philosopher, ‘“‘the forces of nature were the 
varied action of God.’’ Prayers were the divine thoughts, expressed in 
words, by God Himself. They were the ‘‘creation’’ of Ahura—He “‘made’”’ 
them. Benefit, happiness, good, were not given as rewards by Ahura, for 
the piety which prompted the utterance of the prayer, and of which piety 
it was the expression; but they all flowed from the prayer, as brightness 
does from a star, and were the ‘‘deeds’’ of Ahura, completing the Trinity 
of Thought, Word and Deed. 

In short, prayer was a divine force, and being such, was deified as the 
divine wisdom and sovereignty were. So also was obedience, or piety, 
which also produced benefits and blessings, as thought produces the word, 
and as the word produces the deed. 

But how is ‘‘the whole world,”’ bodies, bones, vitality and form, strength 
and consciousness (or intellect), soul and pre-existent spirit or personality, 
given and made known to the Holy Gathas, by Zarathustra? To the 
Gathas afterwards styled 


The most profitable, victorious, the furtherer of the world, for the protection 
of purity in the world, for ruling over purity in the world, for those who profit 
and will profit, and for the whole world of purity. 


I have no doubt that the word rendered ‘‘world’’ meant simply the 
Aryan land, occupied by the adherents of Zarathustra; and that by this 


288 IRANO-ARYAN FAITH AND DOCTRINE 


Gatha he devotes and binds them to the service of the Ahurian religion, 
to the Gathas, which were its worship,—consecrating to that service their 
bodies, in war, their intellect and their whole being and energies. 

These Gathds are “‘lords over the times,’’ “‘ruling and protecting for 
us heavenly food,” food and raiment for the soul; and they are prayed 
unto, to “bring reward for the next world, after the separation of the vital 
powers and consciousness;’’ and that they may be strength, victory, health, 
remedy, advancement, enlargement, help, defence; and as wise, very pure, 
offering: 

May they for those who know come to light, the praise-worthy prayers, as 
Ahura Mazda created them. 


Most of this evidently relates to the struggle in which the Zarathustrians 
were engaged, for independence and peaceful enjoyment of their own 
country. 


Then Asha and Vohu are praised, and afterwards the Gath4s again: 


‘The laudable prayers, the creations of the first world;’ ‘whilst we recite them 
from memory, act in accordance with them, learn them, teach them, keep them in 
memory, desire to remind ourselves of them.’ 

Yagna lv., Spiegel says, seems to be an introduction to the Crosh-Yasht, that 
follows it. 


It is an invocation in eight verses,.beginning, ‘‘May hearing here have 
place, for praise to Ahura Mazda;” and asking the same for the praise of 
the good waters, the Fravashis of the pure: 


Of the good waters as the male and female Amésha-Cpéntas, the good rulers, 
the wise, for praise to the good things of Ashis-Vanuhi, who is bound with purity, 
for our perfection and uplifting. 


I think it likely that this is, as Spiegel thinks, an introduction to the 
Crosh-Yasht, which must be much more modern than the Gathas, although 
it is appended to them. 

It will have been noted that in the Gathas the only Deities mentioned 
are Ahura Mazda and the Amésha-Cpéntas. No star is named in them, 
and the sun is but once mentioned, and there as the body of Ahura. 

I pass by for the present Ashis-Vanuhi and the female Amésha-Cpéntas. 

Cradsha is said by Mr. Bleeck to be ‘‘obedience.’”’ I think that the 
word is badly selected. He is devotion, that religious sentiment which 
expressed itself in worship and adoration. The Crosh-Yasht takes its 
name from him. In Yagna iv. 50, it is said: 


Cradsha, the holy, strong, whose body is the Manthra, who has a strong 
weapon, who originates from Ahura, as Khshnaothra, for praise, for adoration, 
satisfaction and laud. 


AIRYAMA ISHYO 289 


The Manthra is the written or uttered prayer, or adoration, and it is 
the body, of which Craésha is the soul. He has a strong weapon, i. e., he 
is efficient to aid in battle, because victory and success, like prosperity 
and other goods, was deemed to flow from devotion and prayer, like light 
from the fire. Khshnadéthra, which Bleeck translates by ‘‘contentment”’ or 
“satisfaction,’’ was, he says, ‘‘the technical expression for a particular 
kind of prayers.”’ 


The Crosh-Yasht, in 13 sections, is Yacna Wi. It is announced to be: 


Khshnaothra for the praise, adoration, satisfaction and laud of the holy 
Cradsha, the strong, whose body is the Manthra, whose weapon is uplifted, the 
Ahurian. 


It is very manifest that these expressions attributing bodily strength 
to Cradsha, and arming him with a weapon (and which are very similar to 
those of which the Veda is full), was originally altogether figurative. It 
is certain that to Zarathustra, he and the Amésha-Cpéntas were as perfectly 
immaterial, and as perfectly abstracted from all idea of form and sub- 
stance, as the Sephiroth of the Kabalah. They were forces, divine 
attributes in exercises, rays of the Deity, hardly to be deemed to have a 
personality distinct enough to permit them to be called spirits. Of 
course, the figurative expressions were soon misunderstood, and Cradsha 
became a warrior like Indra, invested with the form of man, and warring 
with the weapons of mortals. The figures of the Veda and Avesta became 
the fruitful source of mythologies, legends and nonsense, in after ages. 

The Yasht opens by announcing that it is in praise of Gradsha, the holy, 
beautiful, victorious, furtherer [benefactor] of the world, the pure, lord of 
purity. He, it is said: 


First among the creatures of Ahura Mazda, with baregma bound together, 
offered sacrifice to Ahura, to the Amesha-Cpéntas, the Protector and the Main- 
tainer, who created all creatures. 


The words translated by ‘‘Protector’’ and Maintainer’’ are in the dual, 
and, Mr. Bleeck says: 


According to the old Bactrian System, they may either refer to Ahura Mazda 
alone, as possessing different attributes, or to him and the Amésha-Gpéntas. 


I am more inclined to believe that they are Haurvat and Amérétat, 
whose names are also found, each in the dual; and as the latter name 
means immortality or undyingness, i. e., continuance of life, the name 
‘maintainer’ is appropriate. I have already sufficiently considered, 
satisfactorily I hope, what these two personifications are: 


290 IRANO-ARYAN FAITH AND DOCTRINE 


‘For his brightness [the hymn continues], his majesty, for his strength, his 
victoriousness, for his offering to the Yazatas, I will praise him with audible 
praise; Cradsha the Holy, with Zaothras and Ashis-Vanuhi, the great, and Nairy6- 
Conha, the beautiful.’ 

Cradsha, it is said, first bound together the Barecma, three, five, seven, nine 
twigs. He first sang ‘the five Gathas of the holy pure Zarathustra, as holy 
prayer, text, with Commentary and imprecations. He is a firm, well-chambered 
dwelling for the poor men and women, after the rising of the sun. He crushes 
Aeshma, striking him a hard blow.’ 


The figure is outré; and the propensity of the old Aryan mind to resort 
to far-fetched figures of this kind, is as plainly displayed here as in the 
Veda. The exuberant fancy in each runs riot, watches and sports with its 
vagaries, and delights in finding new conceits which yet shall by a slender 
thread be connected with and akin to the original idea. At first sight, 
nothing could appear to be more ludicrously inapt than to call devotion, 
first a warrior with uplifted weapon, smiting Aeshma with a knock-down 
blow, and then as a firm well chambered dwelling for the poor. But a 
strong block-house, with its rooms well arranged for defence, is a strong 
place of defence and safeguard to the settler on the frontier, against the 
moss-troopers and free-lances of the unbelieving Scythians; and so is 
devotion. Worship conquers and crushes the Spirit of evil within one, and 
gives the victory over him as author of all public as well as private mischief. 
It was natural to figure this Spirit of worship and devotion, to one’s self, 
as a stout, strong warrior, or athlete, defeating Aeshma ever in a pugilistic 
contest. 

If the reader would see most strikingly reproduced all this old Aryan 
symbolism and personification of powers, forces, mental and intellectual 
characteristics, he has only to read the Pilgrim’s Progress and Holy War 
of John Bunyan. Mr. Great-heart, Mr. Facing-both-ways, Mr. Fearing, 
Mr. Self-will, Mistrust and Timorous, Giant Despair beating his prisoners 
with a grievous crab-tree cudgel,—these are conceptions and personifica- 
tions of the same nature as these of Zarathustra; and the Holy War, if 
composed when the Avesta was, would have given later ages Deities enough 
for a whole Pantheon. 


[Cradsha] ‘goes forth from all fights, victoriously smiting,’ and’ is companion 
of the Amésha-Cpéntas. 


In Section 6 of Yacna lv1., we read: 


The strongest among the youths, the firmest among the youths, the most 
lusty among the youths, the swiftest among the youths accomplishes deeds. 
Desire, O Mazdayagcnians, for the offering of the Holy Cradsha, far from this 
dwelling, far from this clan, far from this confederacy, far from this region, the 
bad, pernicious hindrances shall be driven away. 


AIRYAMA ISHYO 291 


This seems to me to urge the enlisting of the young men in the war 
against the foreign aggressor, that his forces may be expelled from the 
Aryan land; from every house and tribe, from the lands of the Confedera- 
tion, and from the whole country. 

Cradsha smites the vicious man and woman, and the Daevi-Drukhs, 
the very mighty and world-destroying. He is the supporter, the furtherer 
of all worldly advancement. Sleepless, he preserves and protects with 
watchfulness the creatures of Ahura Mazda, protects with upraised weapon 
the whole corporeal world, after the rising of the sun, no longer sleeping 
softly: 

Since the two heavenly beings have created the world, Cpénta-Mainyu and 
Anra, because he will protect the world of purity [the country of the faithful 
believers]; who wars, night and day, with the Mazanian Daevas, and they bow 
affrighted before him, and hasten into the darkness. 


Hadma praised him, the healing, fair, kingly, having golden eyes, on the highest 
summit of the high mountain. 


The Hadma plant grows on the mountains, and perhaps has golden or 
orange-colored flowers. If not, I do not venture to conjecture what “‘having 
golden eyes’’ means. 


His victorious dwelling is formed with a thousand pillars, on the highest summit 
of the great mountain, shining inwardly with its own light, like a star outwardly. 
The prayers, Manthras and Yagnas are his weapons. 


I do not know what is meant by this description of his dwelling. I 
fail to catch here the Aryan thought; but I am quite sure that the allusion 
is not a mere idle fancy, but that in his mind who used it, the connection 
of ideas was a natural one, by which a dwelling on a mountain was assigned 

‘to the personified spirit of worship. Or was there such a temple? 


Through his strength, victory, stout blows and knowledge, the Amesha Cpéntas 
govern ‘the earth, consisting of Seven Kareshvares,’ He is the lawgiver, and as 
absolute ruler traverses the whole corporeal world. Through this law [i. e., in 
this his right as ruler], Ahura, the Amésha-Cpéntas, the Ahurian Question, the 
Ahurian Custom, are gracious to him, in both worlds, the corporeal and spiritual. 


By which I understand that they graciously grant his requests for 
those gifts that benefit either the body or the soul of the devout worshipper. 
‘What the Ahurian Question and Custom are I do not attempt to explain. 

He is asked to give strength for the horses, and health for the body, 
against death, Aeshma and the hosts. 


‘Rushing hither,’ ‘who uplift the terrible banners before the runners of Aeshma, 
whom the evil-knowing Aeshma lets run, together with Vidhdtus, created by the 
Daevas’ [and he is implored to grant] ‘perfect subjection of the tormentors, killing 
against the evil-souled, destruction for the foes, the hostile, hating.’ 


292 IRANO-ARYAN FAITH AND DOCTRINE 


Evidently the “‘hosts rushing hither’’ are the infidel Scyths or Tatars of 
the Steppes; and the runners of Aeshma, before whom the ferrible banner 
is uplifted, are the riders of those hosts. The ‘‘Vidhdtus, created by the 
Daevas”’ (Sons of Belial), ‘““were probably some allied tribe of the enemy.’ 
The residue of the prayer explains itself. | 

The Aryan fancy never wearied. Four horses carry Cradsha, spotless, 
bright-shining, beautiful, holy, wise, swift, obeying heavenly commands, 
having hoofs of lead, inwrought with gold. They are swifter than horses, 
wind, storms, clouds, strong-winged birds, or the well-aimed arrow. All 
these they overtake; and no one can overtake them. What is in the 
Eastern Indies he seizes, what is in the Western he smites. | 

For when Cradsha was once conceived of as winner of battles, this 
devotion or worship became a hero and soldier, so winning victory in the 
field. Immediately the imagination invested him with all the character- 
istics of a soldier, armed him with human arms, and saw him, a chieftain, 
riding in a chariot, drawn by four horses. Then these horses in turn became: 
real, and the imagination pictured them, even to their shoes. As the 
influence of devotion flashes, instantaneously, as it were, to any distance, 
they were unapproachable in speed. If we could follow the train of Aryan 
thought, we should learn the meaning of the shoes of lead, inwrought with 
gold. Perhaps it alluded to plates of that kind, on which the sacred prayers 
were inscribed: or perhaps the horses of the leaders were so shod. 


Three times every day and night, he descends upon this Kareshvare Qaniratha, 
holding a weapon in the hand, the axe of a wood-cutter, which of itself strikes. 
against the head of the Daevas, to smite Anra-Mainyfis, Aeshma, and all the 
Daevas. 


There were, it seems, then, three daily sacrifices or religious services; 
and as wood fed the sacrificial fire, even the mechanical act of cutting it 
was an act of religion; which the spirit of worship itself did, by means of the 
axe and using the muscles of the wood-cutter. | 


Cradsha has strong arms, strikes conquering blows, and enables the True 
Believer to do the same. ‘Prayer’, it has been said in our day, ‘nerves the Spirit. 
afresh’. | 


Why may it not be a force, as the will is? Who can have a right to’ 
deny that as God has so prearranged and foreseen all that becomes, as that. 
the free will of every man shall concur in carrying forward the plans of this: 
Omniscience, without being controlled by his Omnipotence, so prayer may 
be one of the forces of nature, ‘‘all of which are the varied action of God’’? 

The two spiritual beings, €pénta and Anra-Mainyfis, ‘‘created the 
world”’ (§7); but Cradsha smites Anra- LE OSE Aeshma and the ENE 
Daevas. 


~ 
. 


AIRYAMA ISHYO 293 


The words translated ‘The Eastern Indies’’ and ‘‘The Western,’’ are 
not properly translated, as I shall show hereafter. 


Vidhutt, in Sanskrit, is ‘shaking, trembling, trepidation’. Benfey gives its 
composition as w-+dhu-ti. Vidhira, i. e., vyadh+ura, ‘trembling, agitated, 
bewildered, adverse’: ‘vidhiitz, i. e., vitdhu-ti, ‘shaking, agitation’. Vyadh, vidhya, 
‘to pierce, hit, wound’. Vzddha, ‘beaten, whipped’. [Hence, no doubt, Vidhétus.} 


Dr. Haug gives a translation of portions of this Yasht. In these later 
compositions, the differences between his translations and Spiegel’s are 
much less radical and numerous. 


The ‘furtherer of the world’, of Spiegel, is ‘who protects our territories’, of 
Haug, the real meaning being ‘who causes the land to prosper’. 

[For] ‘The protector and maintainer’, to whom Cradésha offered, he reads ‘the 
two masters, the two creators’ (thwérestdra, Cpénté and Arigro Mainyts), ‘who 
create all things’. 


It is preposterous to suppose that Anra Mainyfis was considered 
ever to have been the object of the devout worship of the Aryan believers. 
Dr. Haug presses the passage into the support of a theory. 


{Spiegel says]: The words ‘protector’ and ‘maintainer’ are in the dual, and, 
according to the old Bactrian Syntax, they may either refer to Ahura Mazda alone, 
as possessing different attributes, or to Ahura Mazda and the Amesha-Gpéntas. 


“The old Bactrian Syntax,” I take it, is, as to this peculiarity, merely 
imaginary. The names of the two emanations, Haurvatand Amérétat, 
are always each in the dual; and so it is when twins are spoken of,— each 
is in the dual. The form was not syntactical, but the expression of the 
idea of correlation, each of the two persons being deemed to share the 
identity of the other. 

This duality, of protector and maintainer, created all creatures. Nor 
do I think that either Haug or Spiegel translated correctly the two appella- 
tives patdra and thwérestadra. I do not see why the former should not 
be translated ‘‘Father:’’ and I find thworeg and Thworecta rendered by Bopp 
dy ‘‘Creator;’’ probably from the Sanskrit root tuaksh, which in the Veda has 
the meaning ‘‘to produce,” ‘‘to work,”’ whence tvashti or twashir1, ‘‘a carpen- 
ter, and the name of a deity, the artist of the gods.’’ I think that the 
words in question should be rendered ‘‘father’’ and ‘‘producer”’ or ‘‘maker”’: 
and that by them are meant Ahura Mazda, the Absolute Deity, and Gpénta- 
Mainyiis, the Divine Mind. 

- We find the same peculiarity, of each name being in the dual, in 
Frashadstra-Jamda¢pa, “Frashadstra and Jam@cpa,”’ indicating, perhaps, 
‘that they were brothers in arms, and animated and inspired by the same 
divine spirit: as, in Sanskrit, Mitrd-Varuna, ‘‘Mitra and Varuna,’”’ the 


: 


’ 


294 IRANO-ARYAN FAITH AND DOCTRINE 


morning and evening stars. So also, in Zend, Zémdtara-Qagura, the son- 
in-law and father-in-law, as connected by one woman, wife of one and 
daughter of the other. I quote elsewhere what Bopp says in regard to this 
form, in the case of Haurvat and Amérétat. 


Dr. Haug calls the ‘‘Mazanian Daevas’’ of Professor Spiegel, the 


“Devas of Mazenderan,”’ the original word being Mézanya. 


[He says], These Mazanian Devas, several times alluded to in the Zend-Avesta, are — 
evidently the Divs of Mazenderan, so well known to the readers of the ShahnAmah. | 


I hardly think that Mdzanya is an epithet. It is more probable that. 


it was the name of a particular tribe or race of unbelievers, at war with 
the Aryans. If an epithet, it can hardly be from the same root as Mazda, 
the Sanskrit verb mah, ‘‘to adore, to honour,’”’ or Magh, ‘‘to be great, power- 
ful;’”” whence the adjective Maha, ‘‘great,’”’ and as a noun, “light;’’ and 
Mahas, “‘light, lustre, a sacrifice.’”’ It may be from mash, “‘to kill, hurt.” 

For “‘both worlds, the corporeal and spiritual,’’ Dr. Haug reads “‘our 
two lives, that of the body and that of the soul.’’ These ‘‘worlds’’ or 
‘‘lives’’ I take to be the aggregate of bodies'and intellects. I find elsewhere, 


“life” said to be invested with the body; where the word evidently means - 


the mind, soul or intellectual part of man. 
Yagna lvit. contains 24 verses. The first nine glorify prayer—‘“‘the 
prayer which has a good seed,” i. e., which is fruitful of good; which is 


“united with purity, united with wisdom;”’ i. e., which is one with religion | 
and with its teachings; and whose seeds are good thoughts, words and | 


works. This prayer is profit and victory. 


‘May this prayer’, it is prayed, ‘protect us against the vexings of Daevas and men. 
To this prayer we make known [offer sacrifice or adoration], to protect [that we may 
have protection of] property and person, to shelter, to rule, to oversee’ [safety, and 
the powers of government and control]. For this, the worshipper ‘submits him- 
self to, and calls on, prayer;’—‘prayer as for such as Thee (Ahura), is fruitful, pure, 
victorious, fruits we desire to inherit.’ 


With verse 10 an invocation to Cpénta-Mainyfis begins, much of 
which is exceedingly obscure. Spiegel translates as follows: 


10. O father over the cattle and over those who belong to the Holy One; over 


the pure and those wishing purity in the world. 

[Here I think the meaning is], ‘O Protector of our cattle, and of the Aryan 
children of Gpenta-Mainy(, of the pious and those who strive to propagate the 
faith in the land.’ 

11. Thou open giver of good! Whose greatness, goodness and beauty amongst 
you we desire. May He, the rich in goods [abounding in benefits and blessings], 
control us with purity, with activity, with liberality, with knowledge, with gentle- 
ness, with the fire of Ahura Mazda! 


AIRYAMA ISHYO 295 


The construction is, May he amongst you, whose greatness, etc., who is rich 
in goods, oversee us who are endowed with purity, activity, etc. ( Spiegel.) 
‘Thou giver of good, whose greatness amongst you we desire, may he shelter us;’ 
, —[(Who are the] ‘you’ [and the] ‘he’? [From ‘may he control us with purity,’ how 
are we to extract] ‘may he oversee us who are endowed with purity?’ 


And of whom is he one? The construction does not make the sentence 
nore intelligible. It may be a prayer to Cpénta-Mainyfi, that one among 
whe Amésha-CGpéntas may protect the Aryans and lead them aright, in 
“he way of the faith, and otherwise: and that one must be Vohfi-Mando. 


13. As you created us, O Amésha-Cpénta, so support us. 
14. Support us; good men support us; good women support us, Amésha- 
Cpénta, good ruler, wise. 

15. I know no one save ye, ye pure; therefore support us. 
) 16. Thoughts, words and works, cattle and men, we commit to Cpénta- 
| Mainya. 


/ One looks in vain to Spiegel for any explanation of this confusion of 
numbers and persons. He does not even tell us in a note, that it is 
“obscure;’’ perhaps because he thought a note not necessary to give that 
information. ‘‘Good women support us Amésha-Cpénta”’ is not intelligi- 
dle English. If ‘‘men’’ and ‘‘women”’ are in the accusative, the sentence 
would have some meaning. For it would read, ‘‘O Amésha Cpénta, support 
4s who are good men and good women.’ But who are ‘‘ye pure’’? 
Amésha Cpénta is singular, Cpénta-Mainyfi alone. If the translation is 
at all correct, this emanation, as containing in itself all the rest, must have 
een conceived of and addressed both as one and many. 


, 18. All the creatures of the creator would we, together with the created 


; lights of Ahura-Mazda, keep. 


| Here we are favoured by Professor Spiegel with this note: 


That is, mankind are to unite their efforts to those of the stars, to maintain 
the world of purity. In that case, the passage would contain an allusion to the 
later star-worship; but the whole verse is most difficult. 


The attempted explanation is itself nonsense: 


__ Verses 19 and 20 praise the fire, and ask it to “‘come hither to the 
sreatest of affairs,’’ by which is meant, perhaps, the most important of 
sacrifices; and ask also the gift, ‘‘for great friendship, great delight,’’ of 
daurvat and Amérétat. 

_ The remaining verses praise the Ctadta Yagnya, and say: 


With the highest prayer, Mazda Ahura, we inform thy body, the fairest among 
bodies, among these lights the highest of the uplifted, that which is called thé sun. 


296 IRANO-ARYAN FAITH AND DOCTRINE 


What is meant by “‘informing’’ the sun, I cannot even conjecture. 
The value and efficacy of prayer are strongly stated in the fragment, 
Khordah Avesta xxxvi1. 21, thus: 


Zarathustra asked Ahura Mazda: ‘Wherein alone is thy word, which expresses all 
good, all that springs from purity?’ [The answer is] ‘The prayer Ashem.’ 


Then he is told that whoever utters it with believing mind, and 
from memory, praises Ahura, the earth, etc., and all good things created 
by Mazda that have a pure origin: 


In this orison, correctly recited, the prayer Ahuna Vairya, the spoken-aloud, are 
further strength and victoriousness for the pure soul and the law. 


Professor Spiegel does not understand this verse, and by interpolation 
makes one prayer ‘‘reach to’’ the other: while he expresses uncertainty 
as to ‘‘furthers.’’ I cannot see that the words which he supplies make any 
sense. 

The prayer Ashem Vohu declares the Ahurian Faith to be the most 
excellent of all that is good; and that happiness and prosperity will be to 
the believers in proportion to their piety. It is asimple and comprehensive 
confession of faith, and a pledge of a life of devoutness and piety, and of 
obedience to the precepts of Zarathustra. 

The prayer Ahuna Vairya confesses that the ruler out of purity (ruling 
in accordance with the divine law, or, perhaps, named to rule by the 
ministers of religion), rules by divine right, his will being like that of Ahura, 
or being that of Ahura: that Vohfi-Mané inspires those who serve Mazda 
in the Aryan land (in arms); and that in relieving the people from foreign 
oppression, those who lead establish the dominion of Ahura. 

And I think that the verse in question declares that the prayers A shem 
Vohu and Ahuna Vairya, when the latter is recited after the former, of 
which it is the corollary, inculcating action and practice of the faith 
professed by it, give power and victory to the intellect of the faithful and 
supremacy or increase and extension to the Mazdayagnian law. 

I am persuaded that this is the correct explanation of the verse, and 
have thought that it would interest the reader to see how plain an apparently 
unintelligible passage may become, when we are familiarized with the 
processes and combinations of Aryan thought. It will tend to lead him 
to believe as I do, that all these ancient utterances were rational, sensi- 
ble and philosophic; and that only mis-translation of them makes nonsense. 

Verse 5 declares (Ahura speaking) that the mere prayer Ashem, asa 
Khshnaothra of the faithful (as an orison merely), is worth 


a hundred sleep-(prayers), a thousand flesh-meals, ten thousand head of small 
cattle, all that is come from bodies to incorporeality. | 


AIRYAMA ISHYO 297 


The Parsees are, no doubt, greatly edified and instructed by such 
“translations.” If one of them should be curious enough to inquire 
(thinking it not the highest merit in religious teachings to be devoid of 
sense), what is meant in the English language by ‘‘all that is come from 
bodies to incorporeality,’’ the English would have to be interpreted by the 
Zend. I doubt, also, whether the word ‘‘prayers” is properly suggested as 
jan addition to the text. The very next question is, what prayer Ashem- 
Vohu is worth fen other prayers; and yet here a lower degree of that prayer 
is made to be worth a hundred sleep-prayers. I imagine that the meaning 
of the verse is, that the simple prayer, as an aspiration of the soul, is of 
greater value than a hundred nights’ sleep, a thousand meals of flesh, ten 
thousand cattle, and all else whereby the body being refreshed and sus- 
tained, is enabled to maintain the intellectual part of man unimpaired and 
vigourous. 


Then, to the question what prayer Ashem Vohfi is worth as much 
as ten other prayers Ashem Vohfi, Ahura answers: 

‘That which, when a man eats, he with true faith prays for Haurvat and Améré- 
| tat praising good thoughts, words and works, and repudiating all evil ones.’ 

That is worth a hundred other prayers Ashem Vohii, which a man prays with 
true faith after having eaten the Hadma, praising good thoughts, words and works, 
) and repudiating the evil that worth a thousand which one, when he has lain 
\ down to sleep, repeats before sleeping, praising, etc., and repudiating the evil. 

' ‘That is worth ten thousand, which one, waking and rising in the morning, 
) prays with like praises and repudiation: that is, in greatness, goodness and 
beauty [i. e., in potency, effectiveness in benefiting, and excellence], worth as 
} much as the whole Kareshvare Qanaritha, including its cattle, chariots and men, 
| which one, at the latter end [towards the close] of his life, prays with true faith, 
) praising and repudiating (as before). 
\ And that is worth all that is between heaven and earth, the earth, the luminaries 
| in the heavens, and all good things created by Ahura that have a pure origin, when 
one renounces [after one has entirely freed himself from] all evil thoughts, words 
; and works. 


' In the Vedic hymns, Brahmanas-pati and Brihas-pati, silent and 
oudly-uttered prayer, were, as Deities, invested with like potencies as 
\gni; even the fuel which fed the fire, and thereby became part of it, and 
he flesh that, being burned, ascended as prayer to Heaven in the flame, 
vere deified. And the ascription of potencies of every kind to the Soma 
nd the Hadma grew out of the same idea. That the same convictions 
Ss to the potential efficacy of prayer existed among both branches of the 
Aryan family in Asia, although the Indo-Aryans had not risen to the con- 
eptions of a God-creator above Agni the fire-spirit, seems to prove that the 
Tedic faith was fully developed before Zarathustra taught and preached, 
nd that he received from it his ideas in regard to prayer, deifying wor- 


298 IRANO-ARYAN FAITH AND DOCTRINE 


ship or devotion as Cradsha, and teaching the same veneration for the 
Manthras as the Veda inculcated for the Manthras. Fire, also, is worship- 
ped in the Avesta, but as the son of Ahura, or an effluence from him; and 
the sun as his body. Ushahina, the dawn, is worshipped also, as Ushas, 
the dawn, is in the Veda. And as the attributes and arms of a warrior 
are, in the Veda, assigned and ascribed to Indra, the light, so also they are 
in the Avesta, to Cradsha. . 

That the Sanskrit makha means both a ‘“‘warrior’’ and “‘sacrifice, obla- 
tion’”’ is also significant of the efficacy ascribed to prayer. 


Yagna lviii. contains Yagna xvit. 56, and v2. 4 to 33, and proceeds thus: 


2. All the good, holy, mighty Fravashis of the faithful we praise, from Gay6- 
Marathan to Caoshyane¢ the Victorious. 

3. The victory created by Ahura we praise; Caoshyang the Victorious we 
praise. 
[Afterwards are praised], ‘the barécma provided with Zaothra,’ ‘our own souls,’ 
‘our own Fravashis,’ ‘all pure Yazatas,’ ‘all Lords of Purity;’[at the times Havani, 
Cavanhi and Vicya, and Vic¢gpé-Mazista]. 


In the verses that are also found in Yagna xxvi., all Fravashis are 
praised, from that of Ahura-Mazda Himself, to those of all the faithful, 
belonging to the region and beyond the region, including those of the 
Amésha-Cpéntas, and those of Gayéd-Marathan and Zarathustra, of 
Vistacpa, Scat-vactra, the Nabazdistas and Aéthra-paitis. | 


Of the ‘‘Fravashis’’ I shall speak specially, hereafter, and also of Gayé-_ 


Marathan and Caoshyan¢. Scat-va¢tra, Spiegel says: 


Is the eldest son of Zarathustra, who died, according to the Bundehesh, a 
hundred years after the promulgation of the law; and is regarded as the head of 


the priests. Aéthrapaiti signifies properly [he says], the lord of the Precept; and 
the phrase is applied to one who has given proofs of his acquaintance with 
the truths of the Zarathustrian religion. 


The note (3) of Spiegel, to verse 11 of Yagna xxvi., presents a curious” 


specimen of inaccurate statement and of vague notions. The translation 
of the text mentions 


‘The consciousness, the souls, the Fravashis, of the pure men and women here.’ 
The note to this says, ‘In this verse we find a three-fold division of the soul. 
Baodhé is spiritual activity; Urvan, the soul, is the will, or the ability to choose 
between good and bad; Fravashi, which is usually applied to the power which 
holds body and soul together, seems here to be equivalent to the conscience.’ 


Are “‘consciousness”’ and “‘spiritual activity’? synonymous? Is the 


| 
| 


' 
| 
i 
{ 


| 


‘will’? a subdivision of the soul? Does the Fravashi of Ahura Mazda | 


hold his ‘‘soul and body”’ together, or is it his ‘‘conscience’’? 


f 
{ 


AIRYAMA ISHYO 299 


_  Baddhé is the same, I suppose, as the Sanskrit Buddhi, ‘“understand- 
ng, reflection, intellect, mind, thought, knowledge, opinion, presence of 
mind;” from budh, ‘‘to understand, know, think, perceive,’ etc. Urvan is 
ot ‘‘the will,” nor is Fravashi ‘‘a division of the soul.’ 

In verse 13, of Yagna lviit., the Ahuna Vairya, Asha Vahista, the Fsha- 
sha manthra-hadhaokhta, and the whole composition of the Ctaéta-Yacnya 
are praised; the latter being styled ‘‘the creations of the first world,” 
. @., compositions made in the original Aryan land. 

Yagna lix. was evidently composed soon after the foreign masters of 
che land had been expelled, when prosperity was not restored; it is a prayer 
or the restoration of social order. 

Verse I prays that he may be most fortunate who teaches what will be 
most beneficial for the land, both for body and soul, from the visible 
‘xistence to that where Ahura dwells. 


y 

‘May there now come to this dwelling [to the homes of the people], content- 
ment, blessing, guilelessness, and wisdom of the pure. May there appear for 
this clan, purity, dominion [self-government], profit, majesty and brightness 
[good fortune, honour and peace]; the permanent reign of law, of the Ahurian, 
Zarathustrian law.’ ‘Quickly may cattle arise out of this clan, quickly purity, 
quickly the strength of the pure man, quickly the Ahurian custom;’ 


.€., may the stock of cattle of the people soon be replenished; may 
iprightness and honesty soon become general, and good men soon have 
nfluence and power, and the good custom and habits of the ancient days 
oon return. And if we reflect, and remember how slavery or dependence 
egrades and debauches a people, we shall understand the full meaning 
f this energetic prayer. 
| 


May there come hither the good, strong, holy Fravashis of the pure, bound 

with the remedies of purity, according to the breadth of the earth, the length of 

} a river, the height of the sun, with desire after good things, for withstanding against 
‘ the foes, for increase for riches and brightness. 


_ The Fravashis seem to be what the Scotch have called the doubles of 
ren. As all living creatures, even the animals, were supposed to have 
hem, and Ahura himself and the Amésha-Cpéntas, and all the dead, the 
ving, and the unborn of all the coming generations, they must have been 
upposed to be an innumerable multitude, filling all space; and they are 
ivoked to come from distances as great as the breadth of the earth, the 
ength of a river, and the height of the sun, with wishes for benefits for 
4e people, to aid them in the struggle, not yet ended, against the infidels, 
nd to give the people wealth and peace. 


300 IRANO-ARYAN FAITH AND DOCTRINE 


Then it is prayed that . 

Craédsha may smite disobedience [impiety or contempt for the deities], peace 
annihilate dissension; liberality, avarice; wisdom, slighting; truthful speech, the 
lie that hates purity. That here the Amésha-Cpéntas may be able to wish from 
holy Cradésha [may have a right to expect from the spirit of devotion among the 
people], good offering and prayer, good and fortunate maintenance, and 
friendly help, and may long remain supported. | 


These are, of course, veneration and worship. There could be no other 
maintenance, help or support, for their divine persons or beings. | 


May the brilliant majesty never be extinguished for this dwelling, nor the 
brilliant riches, nor the bright heavenly descendants, by the long friendship of | 
him who teaches to know brightness, and Ashis-Vanuhi. 


Spiegel says: 


The ‘majesty’ is probably that of the father of the household, which resembled 
the ‘kingly majesty,’ only less in degree. | 


But certainly fathers of households could not be expected never to die. 
So I doubt the soundness of the conjecture. The brilliant majesty, the 
brilliant riches or gifts and the bright heavenly descendants are, I think, 
all of one nature, or of like natures, whatever they are. And I doubt: 
whether the ‘‘kingly majesty’’ had any reference to human kings. In a 
note to Yacna 1., Professor Spiegel says: 


‘The kingly majesty refers to a peculiar ray, or divine light possessed by 
Yima, which was afterwards taken away from him on account of his bad deeds, 
and with it disappeared happiness and blessing.’ [The verse thus annotated is], 
‘And the kingly majesty created by Mazda, and the indestructible majesty 
created by Mazda’ and Spiegel says, in the same note, ‘The imperishable’ 
majesty refers, according to the gloss, to the spiritual majesty of the Athravas 
and Herbads [Aethra-Paitis, chiefs of the Sacrifices], which is to be obtained 
through wisdom.’ | 


The priests have never been slow, in any age or country, to appropriate 
to themselves whatever could be claimed by misinterpretation and perversion 
of ancient texts. As the symbol always tends to become the thing symbol-. 
ized, until, for example, baptism, i. e., washing, originally a mere symbol 
and pledge of purification, became self-efficacious for salvation, of far 
greater virtue than a whole life of good deeds unbaptized; so the Athrava 
or Herbad at last assumes for himself infallibility in matter of dogma, and 
God’s power to depose kings. ; 

The ‘‘kingly majesty’? had nothing to do with Athravas or Herbads. 
It is the rule, power, dominion, superiority and supremacy of the Aryan 
race—that of Ahura Himself, displayed through them, and indestructible, 


AIRYAMA ISHYO 301 


_as He is eternal. Has it ever ceased to be, since the days of Zarathustra? 
Has it not descended upon, in turn, the Medes, Greeks, Romans, Goths, 
Franks, Normans, and do not English, Germans, Sclaves and the Franco- 
, Gauls and Kelts still rule the world? 

This “brilliant majesty’’ belonged, of course, in part, to every Aryan; 
‘for it was freedom, independence and supremacy, and not the mere power 
of king or chief. Wherefore the worshipper prays that it may never be extin- 
guished for the particular dwelling (household, perhaps; and perhaps village), 
nor prosperous fortunes, nor fine intellectual posterity. This is asked of 
the graciousness of that Amésha-Cpénta ‘‘who teaches to know brightness”’ 
(who teaches how to secure success and prosperity), ‘‘and Ashis Vanuhi.”’ 
| It is then prayed that Ahura may rule over his creatures (the Aryans), 
according to wish and with happiness (after his own pleasure, having 
satisfaction with his rule, with the conduct of those ruled, and by His rule 
causing prosperity and content): 


as 


That joyful may be our mind, happy our souls, endowed with brilliant bodies 
for Paradise. So, Ahura, let the best and fairest religion prevail here: may we 
see Thee [manifested in works and benefits]; and attain to Thee and to Thy 
perfect graciousness. 


The ‘brilliant bodies’ are healthy and vigourous ones. The word 
rendered ‘‘Paradise’’ is probably the same as elsewhere, Vahista, which 
Haug renders by ‘‘the best place.’’ | 

In Yagna lx., the Ahuna Vairya, the Asha Vahista (a prayer so called), 
the Yenhe Hatanm, and the pious pure blessing of the pious pure.man 
are praised, ‘“‘on earth and in Heaven,” i. e., as existing in words and 
spoken, and as existing in the Divine Mind before they were uttered. 
These are praised, i. e., supplicated, or, 


to gain therefrom the power, to strive against and drive away Anra Mainyus, 
who is provided with creation, with evil creation, who is full of death [i. e., who 
has in his service a race of men, of unbelievers, and by them slays the Aryans]; 
to withstand and drive away the wicked [this word, Spiegel says, ‘is not found 
elsewhere, and is translated conjecturally.’ If he had given the original word, 
we might at least have endeavoured to find out its meaning], male and female; the 
evil-doers, male and female, thieves, robbers, wizards and magicians, those who 
harm Mithra and lie to him; those who kill and harass the Aryans, the injurious 
and infidel spoilers, who destroy many lives, and every wicked one, who thinks, 
speaks and acts outrageously. 

‘How shall we’, it is asked, ‘O Holy Zarathustra, drive away the Drukhs from 
here; how, O Ye Profitable, drive them away and smite them with the sword, as 
strong men smite weak ones, away from and out of all the seven Kareshvares, 
withstanding and expelling the whole evil creation [i. e., the whole population 
of unbelievers]. To be enabled to do this, we praise Thee, O Wise [Zarathustra], 
and Ye (profitable) who exist.’ 


302 IRANO-ARYAN FAITH AND DOCTRINE 


The meaning of Profitable I have already explained. 

This, therefore, proves or at least purports to be a composition of the 
time of Zarathustra, and of that time of his life when the Drukhs yet held | 
and occupied part of the Kareshvares of Bactria. | 

And there is, I think, no doubt, that parts and fragments of composi- | 
tions of that age are found scattered through all the Zend works, modern- 
ized in language very often, and corrupted in their long passage from the 
remote past; but many of which, also, no doubt, were still repeated as. 
composed, or as kept in the memory, without being properly understood 
by those who repeated them, and the more revered on that account. | 

Yagna Ixi. is a hymn to Fire. It vows to Fire, Son of Ahura Mazda, 
offering, praise and nourishment. I quote a portion of the text: | 


Mayest thou be provided with offering and praise, in the dwellings of men: 
Hail to the man who continually offers unto thee, holding fire-wood in the hand, | 
holding Barecma in the hand, holding flesh in the hand, holding the mortar [in 
which the Haéma was pounded], inthe hand. Mayest thou continually be supplied | 
with good fire wood, good perfume, good nourishment, good increase. Mayest 
thou be in complete aliment, in good aliment, O Fire, Son of Ahura Mazda. Mayest 
thou burn in this dwelling, etc... . . . throughout the long time, until the’ 
perfect resurrection, the perfect good resurrection included. 


In a note, Professor Spiegel says: 


That is, the 12 000 years to which the duration of this world is limited. After 
the destruction of the world, the fire will still continue to be mighty. 


What the “‘perfect good resurrection included’? means, he does not 
endeavour to inform us. As it is the domestic fire which is thus invoked to 
continue to burn, I doubt the correctness of the translation, and the sound- 
ness of the interpretation. I do not believe that there is one allusion to a 
future existence or another world in the Veda, and not one in the Avesta, 
where the commentators and translators find ten. That there are some in 
the latter, is certain; but here, I think, the fire is only exhorted to burn 
during the long winter night, until the sleepers awake in the morning. 
I think that the ‘‘resurrection’’ means simply the waking from sleep and 
rising in the morning. | 

Then prayers are addressed to the Fire, Son of Ahura Mazda: It is 
invoked to: 


Give swift brightness, swift nourishment, swift blessings of life [but not these 
common benefits of fire alone, but also], greatness in holiness, fluency of speech, 
sense and understanding, manly courage, activity, wakefulness, well-nourished, 
heavenly posterity [of course, the word ‘heavenly,’ is a misrepresentation of the 
original], which makes a circle [i. e., numerous children, forming a group, or 
‘family circle’], collects itself together [is harmonious and united], grows up, 1s 


AIRYAMA ISHYO 303 


enduring, not vicious, manly, and ‘which can help me in the house, in the clan, 
in the confederacy, in the region, in the district.’ 


It is besought to give permanent instruction ‘‘concerning the best place 
of the pure, the shining, wholly brilliant,’’ good reward, good renown, 
sanctification for the soul. 

The first part of this I do not understand. I do not see by what 
legerdemain of the imagination fire could be imagined to give mstruction 
in regard to any place. I can only guess that, light flowing from it, it is 
besought to continue to enable men to see the skies, the home of the 
pure, shining, brilliant stars and planets. As the organ of devotion, by 
means of sacrifices, of flesh and the Hadma consumed by it and becoming 
part of itself, it was invested with the potencies of worship or devotion, and 
was supposed to be able to give reward, renown and sanctification. 

The fire speaks with ‘‘all, for whom he shines throughout the night and 
cooks food;’’ and this satisfies me that the ‘‘resurrection’’ meant what I 
have said; and that the ‘‘resurrection included’’ meant that the fire, not 
dying during the long night, should continue to burn on, even during the 
next morning. He ‘‘desires nourishment from all;’’ for nothing is so greedy ; 
and no amount of fuel contents it. The more it has, the larger its desires 
‘become. The fire looks at the hands of all who come near it, and asks: 


‘What the friend brings to the friend; the one who comes hither, to the one 
who sits alone?’ 


If one brings it wood, it is content, amiable, satisfied, and blesses, 
saying: 

‘May there arise around thee [be born and reared] herds of cattle and abun- 
dance of men [male children]. May it go according to the desire of thy spirit 
and soul. Be glad, live thy life, the whole time that thou wilt live’ [dum vivis, 
vive]. This is the fire’s blessing for him who brings it wood, searched after 
[selected] for burning, purified in the wish after purity [sanctified by the purpose 
to devote it to sacrificial use]. 


Yagnas Ixii. and Ixiii. contain nothing except portions of other Yagnas 
already cited. 

Yacna Ixiv. is in praise of water and “‘Ardvi¢fira the pure.”’ It is called 
full-flowing, healthful, hostile to the Daevas, devoted to the faith in Ahura 
(because used in the sacrificial observances): 


The praiseworthy [because of use and value to it] for the corporeal world; 
the pure for those that further life, that further the cattle, the furtherers of the 
world [the Aryan land], of the kingdom [Aryan. rule], of the region. It is said 
to purify the seed of all men, the body of all women for delivery; to grant to all 
women easy deliverances, and bring to all women fit and suitable milk. 


304 IRANO-ARYAN FAITH AND DOCTRINE 


What it says of Ardvicfira is repeated in the Aban-Yasht of the Khordah 
Avesta, and I notice it elsewhere. Of the residue I notice only a portion 
here. 


v. 23. May the Fravashis of the pure come hither who have led them [the © 


waters] against the stream, from the nearest water hither. [Spiegel remarks that 
‘it is not known what circumstance is alluded to in this obscure verse.’] 


The allusion evidently is to those old Aryans who had long before, by 


means of canals for irrigation, conducted the waters of the Oxus, even ina. 


direction contrary to the course of the stream. 


It is then prayed that the water may not benefit unbelievers, evil men, | 
injurers of the friends, companions, neighbours or relatives of the worship-_ 


per, and others, including ‘‘one who buries the dead.”’ 


V. 32. With destructive intent who is here, destructively may she come 


to him who is there. [Spiegel inserts ‘may she come to him,’ after ‘intent,’ 
and says, ‘A difficult verse, the translation of which is doubtful.’] 


The verse preceding (31) had invoked plagues upon the evil man, | 


hostilely-minded: and this verse may mean, 


Whoso is in the Aryan land as foe of the people, to him, in his own home, may — 


she come with intent to destroy him. 


Verse 38 should have taught translators the real meanings of the words 


which they translate ‘‘corporeal world;’’ for it speaks of the prayers, invo-— 
cations and offerings, “which Ahura Mazda taught to Zarathustra, and | 
he to the corporeal world;”’ 1. e., to the Aryan minds invested with bodies. 

In verses 43 to 45 a striking sentiment is uttered. As translated by | 


Spiegel, they read: 


‘I pray you for mighty posterity, as many wish it. No one wishes himself 
this for harm, not for trouble, death, revenge or destruction.’ [That is], ‘We pray 
for a numerous and powerful posterity, as many do, no one of them wishing it as 
a means of harm, nor to enable them to vex others, to slay, take revenge or devas- 


tate.’ [For that, they pray ‘the water, earth and trees, and then] ‘the Amesha- | 


Cpéntas, the good kings, the wise, the good men and women fi. e. the male and 
female of them], the givers of good.’ 


So in the Kabalah, the Sephiroth are male and female, and seven of 


them are called ‘‘Kings.”’ 


For that, also, they pray to Mithra, Craésha, Rashnu, the Fire, the | 


navel of the waters, possessing swift horses, and the Yazatas. 


Yagna Ixv. gives [the Zadthra, provided with Hadma, flesh, etc.], to thee, 
O Ahurian, descended from Ahura,—to thee, Ahurian daughter of Ahura, for the 


satisfaction of Ahura Mazda, the Amésha-Cpéntas, Cradsha and the fire.’ [Spiegel — 


says, of this Ahurian; ‘either the daughter or the wife of Ahura, probably the former.’] 


AIRYAMA ISHYO 305 


It is pleasant to have this authentic information as to the family rela- 
tions of Ahura Mazda. But, as Spiegel reads, ‘“O Ahurian, descended from 
‘Ahura,”’ how can he say that she is probably his wife? Or is the word 
“Ahura” perhaps a mistake for ‘Zarathustra’? I should think some 
female attendant of the sacrifices is meant, to whom the priest gave or 
handed the Zaodthra, that she might offer it to Ahura and the others. 
But it is also said ‘‘with purity I give to the day-times, to Havani, Cavanhi 
and Vicya, and’also to Mithra and RamaqA@ctra.’’ To these two latter the 
Zaothra could not be handed; and it seems hardly probable that a woman 
would be sacrificed unto. Perhaps, as Cpénta-Armaiti is elsewhere called 
the daughter of Ahura, it is she that is meant. 

Yagna Ixvi. contains only what is found in other Yagnas. 

Yagna Ixvit., in 67 verses, is wholly addressed to the Ahurian daughter 
of Ahura (the word daughter not being, as it is in Yagna Ixv. in the original, 
but inserted in parenthesis by Spiegel). She is praised with the Zaéthras 
of devotion in thoughts, words and works; for the enlightenment of thoughts, 
words and works, purification for the souls, increase in power and popula- 
‘tion (‘‘furthering’’) of the Aryan land, preparation for the very pure. 

She is asked to give the worshippers the best place of the pure, the 
shining, wholly brilliant; i. e., to put them in possession or repossess them, 

of the finest and most fertile portion of the country of the Aryans; and also 
‘to give them male, ‘heavenly,’ posterity, who may increase for them, or 
make to prosper, the dwellings, clans, confederacies, regions and districts. 

Then they ‘‘revere’’ the Ahurian, and the Sea Vofru Kasha, and all 
‘waters on the earth, praising their sweetness and fertilizing qualities, and 
‘the running water, the water of the growing trees (grain): 


As an adversary against Azhi, created by the Daevas, against this Pairika; 
the withstanding, to withstand, destroy and drive away the hostile tormenting 
[the marauding bands of the enemy], and the Ashémadgha, the infidels, smiting, 
who is full of death [i. e., fierce warriors, who deprive many Aryans of life]; to 
withstand the plague of the Daevas as of men. 


The Ashémadgha and Pairika were native Turanian tribes that seem 
to have been hostile from the days of Yima. 

| Then the Ahurian daughter of Ahura is asked to be pleased with and 
seat herself at the offering, and merit and good consequences of offering 
| to her are magnified. It appears that ‘‘the good waters,” and ‘‘Zadthras 
poured out with prayer’ were the chief offering to her. 

| Then the waters, so offered, are asked to give 


To offering Mazdayagnians, and the devotees (‘friends’) who prepare the 
offering, to the Aethra-paitis [those who keep the sacred fire, atars, the Herbads 
of the Parsees], teachers, men, women, etc., ‘to every one who guards himself 


eee eS e-_”™S—S = 


306 IRANO-ARYAN FAITH AND DOCTRINE 


| 
{by armed resistance] against sin [wrong] torment [harassments by raids], the” 


hindrances [interruptions of peaceful labours] of the hostile hosts, and the hostile | 
tormentors,—give to these ‘good, pleasant, permanent homes’ [‘dwelling’], which 
I ask for this clan from which spring these Zaothras, and for all the Mazdayacnian | 
clans; good, healthful, helpful nourishing for the fire [food to be cooked by itl. 


Rama-Qactra is prayed to for the region; and health and _ healing | 
remedies asked for for the faithful, for all who are good and pure, on earth 
and in Heaven. As souls in Heaven cannot need healing remedies, and are 
not sick, ‘“‘Earth and Heaven’’ cannot be a faithful translation. The 
meaning probably is, ‘for body and mind’’—the health and vigour of the 
mind and intellect depending on that of the body, according to the maxim 
mens sana in corpore sano. 

‘Riches and brightness’ are prayed for. If the original Zend word 
had at a later day come to have the meaning of ‘‘brightness,’’ or if such 
was the derivative meaning of its Sanskrit equivalent, it is very certain 
that brightness is not properly predicated of men or a people. The true 
meaning is prosperity, good future, success, or the glory of success. 


Then Ahura Mazda is praised, the Amésha-Cpéntas, Mithra possess- 
ing many pastures, the sun endowed with swift horses, the two eyes of 


Ahura Mazda, (perhaps, Spiegel says, the sun and moon), the Fravashi of | 


the Bull, of Gayo and Zarathustra. 


And the concluding verses are: 


Praise to the whole world of purity [the whole land inhabited by the true 
believers], which is, has been or is to be. Increase [for it?] through Vohi-Mané 
and Khshathra, with fortunate body. Unto the luminaries, the most brilliant 
of those on high, where Cpénta-Mainyfi at the end will come to thee [to whom?]. 


‘The whole world of purity,’’ may, perhaps more probably be the 
whole Aryan people; and increase by children be prayed for these, through 
Vohfi-Mané, from whom the mind and intellect came, and Khshathra 
Vairya, who supplies resolution and courage; with healthful and vigourous 
bodies. Before ‘‘the lights,’’ or luminaries, ‘‘praise’’ must be under- 
stood; and the last line must mean that among these lights, the divine 
mind will make itself known to the spirits of the faithful. 

Yagna Ixvitt. is wholly composed of parts of two other Yacnas. 

Yacna lxix.— 


1, 2, 3. To these I offer; to him I draw near as a friend: to the Amésha 
Cpéntas, the good kings, the wise. On this God I lay hold; this Lord we praise, 
Ahura Mazda, the creator, the rejoicer, the maker of all good things. 


The use of the first person singular and plural, ‘‘I’’ and ‘‘we’’ in the 
same line is probably because the priest spoke for himself and also for the 


AIRYAMA ISHYO 307 


whole people, or at least all the worshippers. And the mode in which 
“these’’ and ‘‘him,’’ the Amésha-Cpéntas and Ahura are mentioned may 
be because they are contained in Him, and are Him, and emanate from 
Him. 
4, 5. This Lord [or ruler] we praise; the most noble Zarathustra. That 
created for us the pure [for us who are the faithful], we praise, I praise. 
7to 16. Namely, what was created [made, uttered, etc.], by Ahura Mazda and 
each Amésha Cpénta, [naming each], which appertain to the body and soul of the 
bull, to the fire, son of Ahura Mazda; that created by Cradsha, Rashnu and 
Mithras, the pure mind, the good Mazdayagnian law, the good pious blessing against 
Drukhs and Daevas; that we, as profitable to the regions, may employ faithful and 
profitable speech, be profitable and victorious, be favourites of Ahura Mazda, 
and have vigourous bodies, as men who think, speak and do good: that we may, 
through Vohii-Mané, obtain and rejoice in the possession of good things. 


Then divers things and deities are praised, the sayings of Zarathrusta 
are all well-done actions. . 

Yacnalxx. Frashadstra asked Zarathustra, wherein consisted the recita- 
tion of the Ratus, wherein lay the conclusion of the Gathas. Zarathustra 
answered by praising Ahura Mazda, and all good beings and Fravashis, 
prayers, the law, all Yazatas, all creatures of Mazda, all Gathas and the 
‘whole Yacna, etc., all words spoken by Mazda, which smite, mark and 
exterminate all wicked thoughts, sayings and actions, as fire burns up 
wood, trees, waters, earth, heaven, mountains, fire, the Ahurian question 
and custom, and the Yacna Haptanhaiti. 


Then, 60 to 63, this follows, as understood by Spiegel: 


This pure Zarathustra—(him) let one wish for a friend (and) protector, thee 
call I pure as the pure, to distribute blessing, as a friend who is better than (every) 
friend, for that is the best. For he isa wicked one who is best for the wicked; but 
he is a pure one to whom the pure is dear. 


Some one who has a faint regard for these ancient kinsmen of ours (not 
more faint of outline and indistinct to us after all these long ages, than we, 
perhaps, shall, after as many or more ages, be to our descendants or remote 
_kinsmen), ought to endeavour to rescue their memories from the reproach 
of having uttered nonsense so execrable as they are made to have uttered 

by Dr. Haug and Professor Spiegel. If, as Miiller says, it is much, in 
regard to a passage, to know what it cannot possibly mean, we have at 
east that consolation in regard to a very considerable portion of the 
Zend Avesta. 

Haug and Spiegel have both proceeded upon the notion that every 
thing in the chants and recitations attributed to Zarathustra and his suc- 
-cessors and followers, must necessarily have a moral and spiritual meaning; 

that they had an idea of another and never-ending life after this, and were 


308 IRANO-ARYAN FAITH AND DOCTRINE 


far more concerned to prepare for that, than to attend to pressing necessi- 
ties of this, imposed upon a people of husbandmen and herdsmen, rapidly 
increasing, extending into new and still newer regions, and engaged in a 
continual hand to hand conflict with nature and bold and cruel enemies 
and infidel marauders. 

One would believe from these translations, that the Zarathustrian 
teachings consisted in the inculcation upon these semi-nomads of a course 
of life fit to be led by reputable church-members, of the Established Church, 
in the City of Boston or New Haven. Of anything like philosophic ideas 
in regard to the Deity, the universe and himself, we would suppose 
Zarathustra to have been profoundly innocent; and the material concerns 
and earthly cares of his people to have had for him little interest. And 
moreover, the reader of these translations is expected to believe that the 
Aryan people to whom the originals were sung or recited were perfectly 
well acquainted with the ideas and notions (and of course possessed by 
painful acquisition of the requisite knowledge, without which they could 
not exist), that we attach to our words “Heaven, Heavenly, pure, purity, 
spirit, soul, two worlds, immortality’’ and others; when, in fact, there is 
no reason for believing that any such meanings were attached to the 
original words which these represent. | 


I think that verses 60 to 63 have this meaning: 


Let the people ask for the devout Zarathustra to be their protector and defend- 
er. Thee, Zarathustra, as apostle of the true religion, we who are also of the true 
faith, do urge to distribute rewards, as a benefactor who is more than benefactor, 
because those rewards excel all others in excellence. For he who so acts as to be 
of assistance to the infidel enemy is himself an enemy; and he to whom the true 
believers are dear, is himself one of the faithful. 


The phrase, ‘‘a friend who is better than a friend,’’ seems a strange 
one to us; but it is not more so than the Hebrew ‘‘Kadosh Kadoshim”’ 
(‘Holy of the Holies’’), or than many of our own idiomatic phrases. 


This seems to have been said by FrashaOdstra; and after it, this follows: 


Here, Ahura-Mazda has taught Zarathustra these words, the best. [More 
properly, ‘did teach,’ as the French a donné is properly rendered by the English 
imperfect, ‘he gave.’] 

Utter these, O Zarathustra, at the final dissolution of life: if thou, O 
Zarathustra, utterest these at the final dissolution of life, then I, who am Ahura 
Mazda, will convey thy soul as far away from the worst place, as the length and 
breadth of this earth, which are equal to each other. 

If thou, O true believer, who art of the faithful in this Aryan land, desirest 
to have thy soul go over and beyond the bridge Chinvat and arrive pure at the 
best place, repeat aloud the Gatha Ustavaiti, while thou wishest for good fortune 
[Usta] hither. 


AIRYAMA ISHYO 309 


Usta, ‘Hail’! or ‘Happiness!’ is the equivalent of the Hebrew Shalom, ‘health, 


prosperity,’ etc., whence the Hebrew and Arabic salutation, Shalom or Salaam 
Aletkiim, ‘health be unto thee!’ 


The residue of this chapter consists of praises to the Gathds, the 
Ctadta-Yacnya, the Yazatas and others, many times repeated in other 
chapters; all showing the very late date, comparatively, of this composition. 


Yacna Ixx1. is identical with Yagna lx., and concludes this part of the 
Zend-Avesta. 


Dr. Haug says (Essays 219), of the later Yacna: 


The High-Priests seem to have tried to conciliate the men of the old party 
(called poiryd-tkaéshé, i. e., ‘of the old creed’), who were unwilling to leave the 
ancient polytheistic religion, and their time-hallowed rites and ceremonies. The 
old sacrifices were reformed, and adapted to the more civilized mode of life of the 
Iranians. The intoxicating Soma-beverage was replaced by a more wholesome 
and invigorating drink, prepared from another plant than the original Soma-plant, 
together with the branches of the pomegranate tree, and without any process of 
fermentation (simply water is poured over them): but the name in the Iranian 
form Homa remained, and some of the ceremonies also. The solemn sacrificial 
cakes of the Brahmans (puré-daga) were superseded by the sacred bread, called 
afterwards darun: new invocations, addressed to those divine beings who were 
occupying the places of the ancient Devas or gods, branded by Zarathustra Spitama 
as the originator of all evil and sin, were composed and adapted for the reformed 
Soma-sacrifice (Homa-ceremony). ‘These new prayers form the substance of the 
Younger Yacna, which was to represent the formulas of the Brahmanic Yajur- 
Veda. 

And, at page 242, he adds, ‘Zarathustra himself never mentions this reformed 
Homa (Soma) ceremony in the Gathas.’ It is doubtful, therefore, whether it 
existed at his time, or, if so, whether he approved of it. It is true, legends were 
afterwards circulated, that he himself had given his sanction to this ceremony. 


I do not find any evidence that innovations were made after the time 


of Zarathustra, to satisfy the adherents of the Vedic faith. But there is 
evidence that part of the people still cherished fond recollections of that 


old worship of the stars and natural phenomena that preceded both the 


Vedic and Zarathustrian faiths; and that this, and the leanings of the 
nature element to the same worship of the stars and of nature, caused a 
_ revival of that older worship. 


I cannot see that there was any ‘‘reform”’ of the old sacrifices, except 


that they were offered to Deities that embodied higher intellectual con- 
ceptions. The mode of sacrificing was different, in some respects, in the 


details; but remained in substance the same. The fire, for example, was 
not procured by friction of two pieces of wood; and the baregma, a bundle 
of sacred twigs was not used at the Vedic sacrifices. 


310 IRANO-ARYAN FAITH AND DOCTRINE 


But as to the Soma, the reform supposed by Dr. Haug seems to me 
entirely imaginary. Professor Spiegel says (Note 1 to Yag. ix.): 


The identity of Haoma with the Indian Soma has been long since proved. 
See, especially, F. Windischman, Ueber den Soma-cultus der Arier. The Indian 
Soma plant is distinctly specified as the Asclepias acida; the Persian is not so 


specified; but as the plant in both cases is described as growing on the mountain 


heights, it must originally have been the same. Plutarch (de Iside et Osiride), 
mentions it by the name of duwuc (homomi). The juice of the Hadma when 
pressed out, is called in the Avesta Para-haoma. 


It is curious that the Mttskoki Indians of what is called ‘‘the Creek 
Nation”’ (a confederation), have used from time immemorial, at a feast 
called the ‘“‘green corn dance,’’ when they eat the first green maize-ears of 
the season, in May or June, a drink that is called the ‘‘black drink,’ which 
causes vomiting, before eating. It is now made of a plant some two feet 
in height that grows in the prairies, and the decoction is said to have a 
nauseous taste. Neither is the juice of it intoxicating, nor supposed to 
have aphrodisiac effects. They have no sacrifices, and the ceremony does 
not seem to be a religious one; but it is religiously observed. In Georgia 
and Alabama, a different plant or weed was used, which not being found 
on the prairies in their new country west of the Mississippi, was substi- 
tuted by another plant. And if the Haéma plant was not the same as the 
Soma, it was perhaps for a similar reason. 

The Indo-Aryans, spiritualized the stars into Deities. The Irano- 
Aryans may have degraded them into Deities, though, as I have said, I 
doubt if the words are the same. That the sacrificial cakes were ‘‘super- 
seded”’ by other bread, seems to me to savour very slightly of “reform.” 

These “Younger Yagnas’’ are themselves of different ages. Some of 
them praising the others as the ‘‘Ctaédta Yacnya’’—and most of them are 
older than the Vendidad; so much so that when that was composed, they 
had already become sanctified by age, and were deemed to be divine. And 
they contain also, I think, fragments of compositions of much greater 
antiquity, even of the time of Zarathustra. 


THE VENDIDAD. 


Dr. Haug explains the word Vendiddd as being by contraction vi-daévé- 
ddtem, what is given in order to expel Daevas, to remove them, to be 
guarded against their influences; vi-daév6é meaning ‘‘against, or for the 
removal of the Daevas.’’ It would be more briefly expressed by anti-daéva. 

We take the following from his Essays (200): 


The Vendidad, which is the code of the religious, civil and criminal laws of 
the ancient Iranians, consists, in its present state, of 22 chapters, commonly called 
Fargards (exactly corresponding to the word ‘pericopé’) [repuxomn, circumcisural, 
i.e., Sections. The style of its constituent parts is too different to admit of ascribing 
it to one author only. Some parts are evidently very old, and might be traced 
to the first centuries subsequent to the Prophet; but the large bulk of the 
work contains too minute a description of certain ceremonies and observances, 
to induce a modern critic to trace it to the prophet or even to one of his dis- 
ciples. The Vendidad as a whole [some of its parts seem to be lost, chiefly 
those containing the orginal texts, or the Avesta of the old laws], is apparently 
the joint work of the Zarathustras or High Priests of the Ancient Iranians, during 
the period of several centuries. They started from old sayings and laws, which 
partially must have descended from the Prophet Himself, and interpreted them 
in various ways, often contradicting each other. 


The first three Fargards he considers as only introductory, and as having 
probably formed part of avery ancient historical or legendary work, of a simi- 
lar kind as the Shahnamah. Those from 4 to 17 he considers as the second 
part, ‘‘Forming the ground-work of the Vendidad,”’ and treating of laws, 

ceremonies and observances, ‘“‘without keeping toa strict code.’”’ The third 
part, 18 to 22, “is apparently an appendix, treating of various subjects.”’ 

Dr. Haug thinks that we can actually discover the three different 

‘stages of Avesta, Zend and Pazend, in the present Vendidad; and in his 
translation has endeavoured to separate them as far as possible. 

I have noticed elsewhere the first and second Fargards; and shall here 

commence with the third. 


FARGARD III. 


This Fargard consists of questions supposed to be put by Zarathustra 
and answered by Ahura Mazda, who is addressed as ‘‘Creator of the 
'Corporeal World, Pure One!” 

It is first asked, 


What is in the first place most acceptable to this earth? [The answer is, in 
substance], worship by sacrifice. 


$12 


IRANO-ARYAN FAITH AND DOCTRINE 


[To], what is so in the second place? [the answer is], that a holy man should 
build himself a habitation, provided with fire, cattle, a wife, children and good 
flocks; with abundance of cattle, righteousness (?), provender, dogs, women, 
youths, fire,—all that is requisite for a comfortable life. 

[To], what in the third? Cultivation of the land, and production of grain and 
growth of fruit-bearing trees, irrigation and drainage where needed. 

[To], what in the fourth? Where most cattle and beasts of burden are born. 

[To], what in the fifth? Where these leave their urine. 


Then follow five questions, as to “‘What is most displeasing to the Aryan 


land (‘this Earth’)?’’ The answers are: 


1. The conception of the Aréztra [which Spiegel says are deep holes]; when 
the Daevas with the Drujas come together to it out of hell. 

2. Where most dead dogs and dead men are buried in it. 

3. Where most heaps of Dakhmas (funeral piles, from the Sanskrit, dah, origi- 
nally dagh, ‘to burn,’ ‘to consume by fire’], are made, where they lay upon them 
dead men. 

4. Where most holes are, of the Created by Ahriman. 

5. When the wife or son of a righteous man goes in the way of perversity, 


and laments, covered with earth and dust. [This passage, Spiegel says, ‘is obscure; — 


but it appears to contain an injunction against the Semitic mode of lamenting 


the dead. That such lamentation was forbidden to the Parsees, is clear from 


several passages in the later writings.’] 


He quotes to show this, from the Arda-Viraf-nameh: 


The river that you see before you is composed of the tears of mankind, tears 


shed (against the express command of the Almighty), for the departed; there- 
fore, when you return again to the Earth, inculcate this to mankind,—that to 
grieve immoderately for the departed, is in the sight of God a most heinous sin, 
etc. [Also, from the Sadder Port.|: If any one departs out of this evil world, 
no one ought to weep for him, because all the water that flows from his eyes will be a 
bar to him before the gate Chinavar. 


Then follow five questions ‘‘as to who rejoices the land with the greatest 


joy;’’ answered thus: 


1. He who especially digs up where dead men and dogs are buried. 
2. He who especially levels the dakhmas, where dead men are laid down. 


Then, verses 44 to 71 are directions in regard to dead bodies: 


That one carrying a dead body is defiled, by the Drukhs Nacus; that it must 
be carried to the most barren part of the land, the least frequented, thirty paces 
from the sacrificial fire, and there burned upon a heap [at least it is said that the 
Mazdayagnians shall heap up a heap], and ‘bring themselves,’ with food and clothes 
in the worst, in the meanest; this food shall eat, these clothes shall wear; all even 
to the aged, who have no more seed; after that, whatever is aged, old, and has no 
more seed. Strong, swift and pure, Mazdayagnians shall afterwards leave him 
upon the mountains, at the broad of his back they shall cut off his head, and give 


THE VENDIDAD 313 


the body to the devouring creatures of Gpénta-Mainyus, the carnivorous birds 
and Kahrkagas [in Fargard xviii. Kahrkatag; a cock]. Thus let them say, ‘This 
one repents of all evil in thoughts, etc., if he has committed other sinful deeds, 
the punishment is confessed; if he has not, they are repented of forevermore.’ 


Spiegel says that: 


These verses are an evident interpolation, and almost all the passages are 
found in other places; and as to the last passages, that the contrast is between 
fravarsta and néit fravarsta, committed and not committed,—the former implying 
those sins that are to be punished; the latter, mental sins, for which repentance 
alone is sufficient. 


It would have been more gratifying, if Professor Spiegel had endeavoured 
to explain the meaning of the food and clothes, to be eaten and worn, 
certainly not by the dead; and whether the meaning is, that when one’s 
parents become old, they were to be so fed and clad, in the worst and with 
the meanest, and, being carried to the mountains, to have their heads cut 
off, and be left for the birds to devour; which certainly the passage seems 
to mean, or, if it does not mean that, to be nonsense. 


3. He rejoices the land, etc., who most levels (fills up) the holes of the 
creatures of Anra Mainyus. 


I cannot conceive what the ‘‘holes’’ are, unless those circular ones, 
‘often of large size, that we often see on land in alluvial bottoms, scooped 
‘out by the swiftly-running streams of inundation. These, as injurious 
to small farms, may well have been deemed to be made by the evil agency 
of creatures of Anra-Mainyus. It may be that gullies are meant, which 
‘in such lands are often made by water, to the entire ruin of bodies of open 
land. , 


4. He who most cultivates the soil and so makes food, or who provides the 
means of irrigation. 


From v. 79 to v. 115, inclusive, is translated also by Dr. Haug, in his 
Essays (206, et seq.). 


79, etc. (Sp.) For the earth is not glad, which lies long uncultivated. If it 
can be cultivated; then it is good for a habitation for these, there the cattle in- 
crease, which long went childless, then it is good for the male beasts. 

(H.) This earth is not a place which is to lie long uncultivated. She is to 
be ploughed by the ploughman, that she become for them a quarter [portion of 
country] of every good thing. Then becomes pregnant the beautiful woman 
(earth), who was not getting with child for a long time. Then all good things 
will be produced for them. 

84-86. (Sp.) .". He who cultivates this earth with the left arm and the right, 
O Holy Zarathustra, to him it brings wealth, like as a friend to his beloved she 
brings to him issue or riches, whilst he lies down stretched out. 


314 


IRANO-ARYAN FAITH AND DOCTRINE 


(H.) .. Zend: If one cultivates this earth, Zarathustra Spitama, with the left 


arm and the right, and with the right arm and the left, then she bears fruit, likewise — 


as if a woman on a bed of cohabitation [Pazend: lying on a place*], sets forth 
a son for fruit]. 

87-90. (Sp.) .*.. He who cultivates, etc., with the left arm, etc., then this earth 
speaks to him, man, thou who cultivatest me, etc., always will I come hither and 
bear, all food will I bear, together with the fruits of the field. 

(H.) .. Ifone cultivates, etc., then says this earth: O man, who cultivatest 
me, etc., I shall indeed make thrive the couritry here, I shall come to bear all 
(sorts) of nourishments. 

91-95. (Sp.) .. He who does not cultivate, etc., then this earth speaks to 
him, Man, thou who dost not cultivate me, etc., always thou standest there, going 
to the doors of others to beg for food, always they bring to you out of their super- 
fluity of good things. . 

(H.) ..  .. . . there thou standest before another man’s door, going 
for food [amongst those who beg for it]; sitting outside, food is brought to thee 
only by drops [Paz.: They are brought to others who have abundance of goods]. 

96-98. (Sp.) .. Creator of the corporeal world, pure one, what is the increase 
of the Mazdayacnian Law? Then answered Ahura Mazda: When one diligently 
cultivates corn, O Holy Zarathustra. 

(H.) .. O Creator, how is the Mazdayacna religion to be made growing? 

. chiefly by cultivation of barley . 


99-104. (Sp.) .. He who cultivates the fruits of the earth cultivates purity ~ 


[the true religion]. He promotes the Mazdayagnian Law; he spreads it abroad; 
for a hundred Paitistanas; for a thousand Paitidaranas; for ten thousand Yagna- 
keretas. . 

(H.) .«. Who cultivates barley, he cultivates Purity (he is furthering the 
Mazdayagcna religion); he makes the Mazdayagna religion increase by hundred 
victorious combats, by thousand offerings, by ten-thousand prayer-readings. 

105-110 .. (Sp.) When there are crops, then the Daevas hiss. 

When there are shoots, then the Daevas cough. 
When there are stalks, then the Daevas weep. 
When there are thick ears of corn, then the Daevas flee. 
There are the Daevas most smitten, in the dwelling- 
places where the ears of corn “ are found. 
To hell they go, melting like glowing ice. 
(H.) .. When barley there is, then the devils whistle; 

When barley is threshed, then the devils whine; 

When barley is ground, then the devils roar; 

When flour is produced, then the devils perish. 


[This is Avesta, and in metrical verses, which show evena rhyme. Hazug.| 

Zend: Then the devils are driven out from the place [Pazend: «In the house 
where this flour is kept]; their jaw-bones are burnt by it; many of them disappear 
entirely, when barley grows in large quantities. : 


*The words, gatus, cayamné, are an explanation of the older phrase vantavé ¢tareta; 
gdtus, ‘place,’ being that of Vantavé, and ¢tareta, ‘stretched,’ corresponding to ¢ayamné. 


(Haug.) 


‘Or fruit,’ also is Pazend. 


“‘Gundo, which I translate ears of corn, does not occur again.’ (Spiegel.) Gund, Sanskrit, 
to cover, pound, preserve.’ I think Haug rightly renders gundo, ‘flour.’ 


THE VENDIDAD 315 


111-115. (Sp.) After that, let this Manthra be recited: No one, if he eats 
nothing, has any strength; he is not able to be of pure conduct, not to be employed 
in cultivation, since with food lives the whole corporeal world, and without food 
it dies. 

(H.) .. Then may he recite the following verses: 

Avesta: There is no strength in those who do not eat: 
Neither for keeping up a strong life; 
Nor for hard agricultural works; 
Nor for begetting strong children. 

[Pazend: By eating only, all living beings exist; without eating they must die.] 

5S. Who rejoices the earth, etc. When one labours on this earth for the holy 
man—(but) if he does not give in holiness, he will be thrown from off this Cpénta- 
Armaiti (earth) into darkness, into sorrow, into the very worst places, into all the 
sharp-pointed grasses [nimata]. 


I need not point out the absurdities of this translation. They are 
obvious enough. ‘‘The holy man”’ is, I think, not the priests, but the 
nobles, or chieftains of the clans; and ‘‘giving in holiness’? means rendering 
the service required of a clansman. He who refuses to render it, shall be 

expelled from the cultivated and fertile country, into one not opened and 

cleared, and therefore shaded and dark, into want, into a bad region; but 

what of the “‘sharp-pointed grasses’’? Nemi, in Sanskrit, means “circum- 

ference and edge;” and nimata may mean the frontiers of the country, 

beyond the pale of civilization, where there was danger from the maraud- 
ing infidels. 

Then it is asked what the punishment is, ‘‘if one buries dead dogs and 
men, and does not dig them up again [dig it up for cultivation? See 
v. 40], in half a year, a year or two years.’ It is evident that arable 

land was valuable, and not of large extent, and that it was deemed very 
desirable that none of it should lie idle. Superstitious notions probably 
| prevented many from cultivating places where dogs or men had _ been 
buried; and the object of this law was to overcome that reluctance by the 
‘fear of punishment. 

So, for half a year, the punishment of five hundred blows with the 
Astra, and as many with the Cradshé-charana is prescribed. The former, 
‘Spiegel says: 


Roth has proven to be the Vaidic Ashtra, an ‘ox-goad,’ and the latter is very 
obscure. Benfey gives us ashtrd, i. e., a¢+tra (vb. ¢o) ‘a goad.’ Charman, Sanskrit, 
is a ‘hide,’ ‘leather,’ and as Su, (ru means ‘to possess power,’ and Sz ‘to 
incite, impel,’ cradshé-charana may mean a whip of raw hide. 

For a year, a thousand blows with each. For two years, there is no punish- 
ment, for there is no atonement or purification for it. It is inexpiable forever. 


The Mazdayagnian Law is then said to expiate sins, if not again 
committed, e. g., 


316 IRANO-ARYAN FAITH AND DOCTRINE 


deceit (dradsha), the murder of an Aryan, the burying of the dead, inexpiable 
deeds, the high sin of debts, all the sins that one commits. It takes away all evil 
thoughts, words and deeds, of a believer, even as the strong, swift wind clears the 
sky from the right side. 


Druh, Sanskrit, ‘“‘to hurt, injure, wound,’’ whence Zend dradsha, 
“wounding, maiming.’’ Herodotus says that among the Persians, “‘to 
tell lies is accounted the most shameful thing, and next, to owe a debt.”’ 
Plutarch says the same. It is evident that they were not civilized. Far- 
gard 4 is more emphatic still, as to debts. 


FARGARD IV. 


This Fargard, verses I to 117, treats of offences and punishments; of 
not paying a debt, in which case the debtor is declared to be ‘“‘a thief of 
the loan, a robber of what is lent to him.’’ Dr. Haug understands the 
failure to return property to the owner of it, but Spiegel proves, I think, 
that debts are meant. To retain the property of another is certainly no 
worse than failing to pay a debt, when one is able to pay. And he who 
borrows money, not intending or not expecting to repay it, is certainly no 
better than a thief, indeed worse—except in civilized countries, where 
‘“‘sentlemen’”’ do it. | 

Next, breaches of contracts are spoken of, and the punishments therefor. 
There are six kinds of Mithras (contracts), of which that by simple word 
is the first, and as many different punishments. Then various punishments 
for acts of personal violence are prescribed. 


[From verse 117], most of this Fargard [Haug says], is Avesta, without Zend 
or Commentary, very old, of various contents, and as to style, very dark and obscure. 
It is [he says] the most difficult passage of the whole Vendidad. 


Spiegel thus translates 118 to 122. 


If then, men, in conformity with the law [Gujerat trans.: ‘If any man, a 
co-religionist’], come hither, a brother or a friend, desirous (to atone) with gold 
or with women, or with the understanding, if they wish to atone with gold, they 
may bring gold hither; if by means of women, may bring women; if by the under- 
standing, they may recite the Manthra-Cpénta. 


Haug says that this is an ancient law, enjoining the greatest friendship 
and equality among the members of the Zoroastrian community. And 
he translates it: 


If men who profess the same religion, brothers or friends, should be desirous 
of obtaining a field, or of marrying a woman, or of acquiring wisdom, then shall 


THE VENDIDAD 317 


those who aspire after a field, get offered this field; and those who aspire after a 
woman, they shall get offered her in marriage, and those who aspire after wisdom, 
they shall be taught the Sacred Word. 


As the punishments previously prescribed are only to be inflicted in 


case the offences are not atoned for, I lean to the opinion that Professor 


Spiegel’s interpretation is the more nearly correct. I do not see what 
brotherly kindness there is, in merely permitting a friend to read and 
recite the Manthras, to get-understanding, but if an offence is not against 
another, so as to require atonement in money or property, one can under- 


stand the Aryan idea that it can be atoned for by repentance, and reading 


the sacred writings. 


A single verse follows, which seems wholly isolated: 
One must not speak contrary to the law, concerning flesh or pasture. 


And then the different values of men, in estimating satisfaction are spoken 
of. One “who furthers the increase of cattle” (a breeder of cattle), is of a 
particular value; and if one kills him, he must prove the sincerity of 
his repentance, 


by warring with the Astavidhdétus, the Ishu-Qathakhto, and the Zemaka [the 
demon of winter, Spiegel says], and puts on him a smaller garment; against the 
brain of wicked men, and against Ashemaoghé, the impure, who eats nothing. 


I do not suppose that the Aryan race was stupid enough, in those old 
days, to have been much impressed by the information that if a man 
murdered a great public benefactor, he could atone for it, and escape 


punishment, by warring against the brain of wicked men, the demon of 
‘winter (even putting on a smaller garment), and sundry other invisible 


beings, whose very existence he had to take on trust, and how to war 


/against them would have been puzzling. 


Already atonement by the understanding had been defined, as requiring 


the recitation, of course from memory, of the whole collection of Manthras, 


during the first and second parts of the day and of the night, with faith 
and prayer, to the middle of the day and of the night, without sleeping at 
all during these hours, until they have spoken all the words that the 
priests of the sacrifices have spoken. The demons could hardly be warred 
against in any other way, and, therefore, it is not likely that by the 
‘“‘warfare’’ prescribed was meant a warfare against spiritual enemies. I 
think, in short, that the second atonement mentioned was, to doff the long 


-robes or looser dress of ordinary life, and don the scantier and more 


closely-fitting dress of the soldier, and march and fight against the hostile 
tribes named in the text; warring against the sharp cunning of the unbe- 
lieving Tatars or Toorkhs. As no demons can be supposed to eat 


318 IRANO-ARYAN FAITH AND DOCTRINE 


substantial food, eating nothing could not have been peculiar to one 
family, class or social circle of them. The Gujerat translation is “eats by 
oppression.” : 

As, in Sanskrit means ‘‘to throw;’’ asana “‘discharging’’ (arrows, etc.), 
and asi is ‘‘a sword;”’ astri, ‘‘a shooter;’’ astra, ‘‘a missile weapon.’’ Magha, . 
a Vedic word, means ‘‘power, wealth;’’ makha, ‘“‘a warrior;’’ maha, ‘great, 
powerful, strong.’’ Ashemadéghé, if compounded of these words, would 
mean ‘“‘the strong archers, spearmen or swordmen.’’ And I find in Zend, 
ash, meaning ‘‘to hit.” 

So, Ishu, Sanskrit, means “‘an arrow,’’ and kath, “to tell, announce, 
command,” and Ishus-Qdthakhto probably means “‘chiefs of the bowmen,”’ 
or those who shoot arrows. The Zend Q sometimes represents k, sometimes 
kh, and sometimes h, of the Sanskrit, so that the derivation of a word 
beginning with it is necessarily uncertain. Ch, J, 2, and zh are changed 
into kh, before t, th, and s, and Qarakhto is the nominative plural of 
garaz, garach, qaraj, or qarazh. Hri, Sanskrit, means ‘“‘to take, seize, steal, 
rob, etc.,’’ whence hara, hart, “‘taking, etc.,’’ héra, “‘one who takes, etc.,”’ 
and héraka, ‘‘thief, plunderer, rogue.’ Zamaka is, no doubt, the name of 
some other tribe. 

“One must not speak contrary to the law concerning flesh and pasture,”’ — 
probably means that the law was in regard to the killing of those engaged 
in raising and pasturing cattle for food. The married are declared to be 
of higher value to the country than the unmarried; those having households 
than those having none; fathers of families than those without children; 
and the rich (those having many cattle) than the poor. And for this last 
distinction, the reason immediately given is, that he who breeds and 
raises many cattle does more to benefit men than he who raises none. 
The rich, in that day, were benefactors of the poor, one of many. They 
did not become rich by speculation, stock-gambling, and other modern 
devices, by which many lose when one wins, and to make one rich knave- 
there must be ten thousand poor honest men; nor did the rich hoard their 
riches and live useless lives; but the poor, labourers and herdsmen were of 
their families, like the servants and herdsmen of Abraham, the Chaldzan. 
All individual interests were in that day sobordinated to the general 
interest; the Aryan land and people, and the Mazdayagnian law were every- 
thing; the human unit and his private interests, nothing. It was not as 
it is now, when individual interests are everything, and the country 
nothing, except as a prey to be devoured. If the rule of precedence at 
the present day were, as it was then, “He first, whose life is of most worth 
to the Commonwealth,” there would be an immense overturning of the 
social order. Contrast also a state of things wherein the name duhitar, 
“daughter,’’ meant ‘‘milk-maid,’’ with that where she is the best who 


THE VENDIDAD 319 


dresses herself most gorgeously, and Court-Journals record for an ad- 
miring posterity and for the edification of the men of the present who 
stand behind counters or are proud to be petits-maitres, the millinery 
_worn by female butterflies at assemblages of the élite and of the rulers and 
legislators of the nation. And yet, we think a Republic possible! 


142-155. If he has committed this deed for the first time only, and the 
commission of the deed is known among the people [and if he does not make due 
atonement?], let them begin to cut, with knives of iron, the bones of his body, 
which is no longer worthy to be preserved unharmed: Let them even fasten 
fetters of iron on its bones; or even, for, without intending it, he causes a hundred 
men to perish [by killing him on whom their living depended], and thus commits 
without knowing it, an immense crime. If they become aware of this deed in the 
corporeal world, he were knowingly to approach the hot golden boiling water 
lyingly, as if speaking truth, lying to Mithra. 


I cannot conjecture the meaning of cutting the bones, and putting 
iron fetters on them, unless it means that such a murderer, when discovered, 
is to be quartered, and hung up in chains of iron. 

It seems to me that there is a change of subject after verse 153, and 
that what follows has this meaning: 


If it comes to the knowledge of the people of the land, that this offence has 
been committed, that is to say, one has knowingly approached the hot, golden 
boiling water, pretending to speak the truth, but in reality lying to Mithra, what 
is the punishment for so doing? 


Spiegel thinks that the reference may be to some kind of ordeal, but 
the expression is explained by verse 127: 


Until they have spoken all these words, which the Herbads have spoken, 
which they have made for men with seething waters. 


The boiling water, therefore, was used in sacrificing, and the punishment 
was for coming to the sacrifice, and repeating the sacred words, as if 
innocent and pure, when stained with guilt unatoned for. 


FARGARD V. 


This Fargard treats of the uncleanness caused by death and dead 
bodies and the means of removing it. There is also an episode on the 
high value of the Vendidad. 

The first question asked is, whether, if a man dies, and the birds eat 
him, and fly to and alight upon a tree, and there deposit part of the corpse, 
and a man then cuts the tree down for firewood, and burns of it, there is 


320 IRANO-ARYAN FAITH AND DOCTRINE 


any punishment for him. The answer is that when corpses are so carried 
away, by dogs, birds, wolves, winds or flies, they do not defile a man, 
because, if they did, there would be’ none undefiled, but all the Aryans 
would become Khraéjdat-Urva and Peshé-tanus. 

Spiegel defines the former word as meaning ‘‘hardness of heart’’ or 
‘““hard-hearted,’’ a term, he says, applied to a class of great sins. 

Krad, Krand, Sanskrit, means ‘‘to roar’’ (Vedic), ‘‘to cry miserably, to 
implore, to lament;’’ and, therefore, the meaning of Khradjdat is ‘‘lamenta- 
tion, sorrow, mourning;’’ and, with urva, ‘‘heart- or soul-lamentation or 
-sorrow,”’ i. e., ‘sad at heart, sorrowful, despairing.”’ 

Pish, in Sanskrit means “to grieve, bruise, destroy,” and perhaps, ‘‘to 
grind, pound, bruise, injure, destroy;” pesha, ‘‘grinding.”’ 

Tan, partic. tanu, ‘‘to draw, spread, arrange, cause,’ etc., and fanus, 
‘““body.’’ So that peshé-tanus means ‘‘emaciation, wasting, disease or de- 
struction of the body.” 


These would be the natural consequences of a general defilement, when 


none could approach or commune with the defiled persons. Hardness of 
heart would not be. . | 

The next case put is: A man pours water over a grain-field; it flows 
over the field four times, and then an animal brings a corpse into the 
field. The answer is the same as before. 


And to the question, does the water ‘destroy’ a man, it does not; A¢té-vidhétus 
binds him, the birds carry the bound one away, the water carries him up and 
down, and washes him, and then the birds eat him. ‘There he goes up and down 
by destiny.’ [After ‘there,’ Spiegel inserts, parenthetically, ‘in the other world’ 
—why, I cannot see.] 


Then it is asked, does the fire ‘destroy’ a man. [The answer is], No; A¢té- 


Vidhétus binds him, the birds carry him away bound, ‘the fire burns his bones 
‘and the vital principle; there he goes up and down by destiny.’ [The same addi- 
tion is made here also. ] 


Of this, Spiegel says that it is 


a declaration that fire and water do not kill any man, but only attract to them- 
selves the parts which belong to Ahura Mazda; and_ hence, the contradiction is 
removed, that two elements so pure, and belonging to Ahura Mazda, could de- 
stroy any creation of Ahura Mazda’s, and thus work .against their own purpose. 


I cannot think this interpretation correct. To tell men that fire and 
water do not kill, is simply absurd. : 


Vidh, Sanskrit, is ‘to dispose, to perform;’ Vidhd, ‘act, action;’ vidhdtri, ‘fate; 
vidhana, ‘ordering, arrangement, ordinance, rule, precept, regulation;’ vidhi, i. e., 
vidhd, ‘order, injunction, command’; daiva-vidhi (‘when Destiny commands’), 
‘rule, precept, fate;’ vidhitas, ‘according to rule;’ vidheyatd, ‘necessary or proper 
act or conduct, fitness for enactment as a rule.’ 


THE VENDIDAD 321 


It seems, then, that A¢té-Vidhétus is simply fate or destiny. But why 
is it held that water or fire does not destroy (or kill) a man drowned or 
burned? Spiegel says, in note to this passage: 


A¢to-Vidhétu, ‘the destroyer of the bones,’ is the Agta-Vahdt or Actahvat of 
the later Parsee mythology. He appears at the judgment of souls at the bridge 
Chinvat, to support the claims of Anra-Mainyus against Crosh and Bahram 
(Cradsha and Vohii-Mané). 


Perhaps the explanation of this passage is, that although that which 
touches a dead body is defiled, water and fire are not defiled by the 
contact, when a man is drowned or burned. They are but the instruments 
of fate; and when the water carries the body up and down, it is still carried 
by fate; and so do the ashes fall to the earth and the consumed parts 
ascend, when one is burned. 


The next question asked is: 


What is to be done with the body of a man who dies in the winter. [The 
answer is, that] in every house and village where one dies three Katas shall be 
erected for him. These [Spiegel says], are ‘places of three corners.’ [What sort 
of a ‘place’ each is, he does not say.] It is asked how they shall be made [and 
the answer is, that] they shall not touch against the uplifted head, shall not reach 
farther than his feet and his hands. 


I find in the Sanskit, Kat, ‘‘to encompass;’’ Kata, ‘‘a mat,’’ and kato- 
udaka, ‘‘obsequies of a deceased person.’’ A Kata may have been an 
enclosure, put up round the body, but then what is meant by there being 
three, perhaps, a three-cornered enclosure? There, at any rate, the body 
was to lie, ‘‘even for a month, until the birds should come northward and 


the grass begin to grow [the ‘‘trees’’ grow up, the winter pass away], 


“and the ground become dry.’’ Then the body was to be exposed to the 
sun, until the birds should have eaten it up. 
Then, it is said, Ahura Mazda brings the water, with wind and 


clouds, from the Sea Véuru-Kasha, and by it carries away the remains to 


the Sea Piritika, from the dakhma (the platform, probably, on which it 


was laid, as it is now the custom among some Indian tribes to so expose 
corpses upon platforms built in trees), and the waters flow purified from 
the Sea Piritika to the Sea Véuru-Kasha, to the tree Hvdpa. There the 
green growth of the earth has its origin, and is rained down in grain and 
pasturage. 

Then follows the laudation of the Zarathustrian law,.given against 
Daevas, and this is followed by a curious detail as to the number of 
persons defiled, when, there being several in one house or bed, one man 
or dog dies. ‘‘On how many,” it is asked, ‘‘does the Drukhs Nacus settle, 
with corruption, rottenness and filth?”’ The answer is, “If it is a priest, the 


322 IRANO-ARYAN FAITH AND DOCTRINE 


Drukhs Nagus rushes up, and if it comes to the eleventh, it defiled the 
tenth,” if a warrior, the ninth; if a husbandman, the eighth; if a dog, whose 
business is with cattle, the seventh; and so on, with other dogs and puppies, 
to the first if it comes to the first. 


Spiegel says of this: 


Since the death of a pure man is a victory gained by Anra-Mainyis, it is easily 
understood that the pollution is greatest when it is a priest who dies, and the 
pollution diminishes step by step, according to the rank of the individual. When 
Anra-Mainytis or one of his demons slays a pure creature, he diminishes the 
number of the creatures of Ahura Mazda, and occasions an amount of impurity 
or pollution proportionate to the rank of the creature (person or animal) destroyed. 
On the other hand, the destruction of a creature of Anra-Mainyiis is a victory of 
Ahura Mazda; and no pollution can be occasioned by the death of an impure 
animal. 


Spiegel gives Akhtis, from Anj, ‘to penetrate, prevail?’ pavaiti, from pu, 
‘‘to be corrupt,’’ hence, ‘‘corruption, rottenness;” and @hiti, ‘‘filth,” and 
refers to anahita, ‘‘pure,’’ and the Sanskrit asita, ‘“‘black.”’ 

The Drukhs Nagus, it is said in Fargard vii. rushes from the north to 
dead men, “‘in the form of a fly, pernicious when she comes bringing 
immense filth from her anus, as the most hideous of the Khraf¢tras.’’ In 
Fargard viii.,it is represented as driven to different parts of the body, 
until it is at last driven under the toes, like the wings of a gnat, as the 
different parts of the body are washed or sprinkled with water, until 
finally expelled, it is driven back to the north region in the shape of a fly, 
“with evil assaults, out-crying, unbounded dismemberment for the most 
hateful Khraf¢tras,’”’ and they are also made to fly away by leading along 
a defiled road a certain number of times, ‘‘a yellow dog with four eyes, or 
a white one with yellow ears;’’ and by prayers and certain recitations. 

The dog Urupis (the mangoos, Spiegel says), ‘‘defiles no creature 
of Gpénta-Mainyfis, except the person who kills it.” This is rather 
unfortunate for Professor Spiegel’s theory, as this little animal is certainly 
one of the creatures of Ahura Mazda, i. e., an animal beneficent to man, 
and its death ought, according to that theory, to defile several. Living or 
dead, the lizard is exceedingly hurtful and impure. Living, it injures 
water and extinguishes fire, leads cattle astray, and smites the pure man 
a blow which injures his consciousness and his vital power, but it does not 
do that when it is dead. 

When we add, that women delivered of still-born children were purified 
by washing their bodies with cows’ urine and water, and that one who 
threw on a dead body, even a thread or a shred of cloth, was not pure in 
life, and after death took no share in Paradise, we shall have repeated 
enough of the idiotic nonsense of the successors of the great soldier and 


| 


THE VENDIDAD 323 


king. I shall notice, of the remaining Fargards, only such passages as 
may have some bearing upon the more ancient compositions. 

The Sixth Fargard continues the subject of uncleanness occasioned by 
dead bodies. The Seventh continues the same subject, and treats 
especially of the management of various objects which have come in 
contact with dead bodies. But verses 94 to 120, give directions in regard 
to physicians and surgeons, and as to their fees. They are, when wishing 
to make themselves physicians, to experiment first on the Daevayagnians 
(captives, probably, and slaves). If one operates with the knife on three 
of them in succession, and they all die, then he is incapable forever; the 
Mazdayagnians shall not give him a trial, nor shall he operate on them. If 
he does, he is to receive the punishment of the baddho-varsta, which, 
Spiegel says, means “‘sins committed wilfully.” 

But if he operates on three Daevayagcnians and they all recover, then 
he is licensed to practice. 

If he cures a priest, his fee is a pious blessing; in other cases, the 
greater the dignitary, the larger the fee; for the master of a house, a small 
beast of burden; the ruler of a clan, a middle-sized one; the chief of a 
tribe, a large one; the ruler of a territory, the value of a chariot and four 
oxen. Women paid a she-ass, a cow, a mare, and a female camel. And 
assurance is given, that when many physicians came together, those with 
knives, those with herbs, and those with holy sayings, he who uses the 
Manthra-Cpénta as a remedy will be most successful. 

Bad and bandh, in Sanskrit, mean ‘‘to bind, to overpower;”’ baddha, 
“bound, got, checked, suppressed;’’ bandha, ‘‘binding, holding in fetters;”’ 


’ 


‘and vazh, ‘‘to hurt, to kill.’’ So that Badédho-Varsta is a ‘‘slave-killer,’’ or 


99 


“orisoner-killer,’’ which is rather more definite than ‘‘sins committed 
wilfully.”’ 

The Eighth Fargard, the largest in the Vendidad, continues the same 
subject. The punishment for various offences is also prescribed, and 
those who commit some of them are declared to be Daevas, and worshippers, 
companions, vassals and paramours of the Daevas. 

The Ninth continues the subject of purification, tiresomely repeating 
much about the Drukhs Nacus, and the unclean Ashémaodgha is denounced, 
who takes up the business of purification without having learned the law 


on that subject from an expert. This last name, Spiegel says, 


is composed of ash, ‘very,’ and Sanskrit mogha, and seems to be sometimes used 
as a proper name, and sometimes as an adjective, signifying ‘unclean’ or ‘hurtful.’ 
Mogha, in Sanskrit, is ‘vain, useless.’ 


The Tenth is short, and prescribes the prayers and passages of the 


~Gathas by which the Nacus are to be combated, and Anra-Mainyias, 


324 IRANO-ARYAN FAITH AND DOCTRINE 


Indra, Canru, the Daeva Naonhaiti, Tauru, Zairicha, the Daevas Aeshma 
and Akatasha, those of rain and wind, the Mazanian and all other Daevas, 
and the Drukhs. I have already spoken of Aindra or Ander, and the 
other emanations from or creatures of Anra-Mainyfs. 

The Eleventh is a continuation of the same, containing an enumeration 
of various prayers from the second part of the Yacna, efficacious for 
purifying. The worshipper declares that he combats Bushyaficta, the 
yellow, and Bushyar¢ta dareghé gava, and the Pairika that goes to the fire, 
water, earth, cattle and trees. Bushyavg¢ta, Spiegel says, ‘is the later 
Boshagp, the Demon of Sleep.’’ In the Bundehesh, he is the demon who 
has thrown Iam Kérécacpa into a long sleep, to continue until the time of 
the last things, when Dahak will be loosened from the mountain DemAawand. 
Kérégacpa will then awake and conquer him. 

The Twelfth Fargard continues the subject of prayers for purification, 
and prayers to be recited for deceased relatives, with directions for puri- 
fying the houses. 

Fargards Thirteen and Fourteen treat of dogs and water-dogs, of the sin 
of and punishment for killing them. Dogs are creatures of Cpénta-Mainyiis. | 
The dog with prickly back and woolly muzzle that comes forth at sun- 
rise as a thousand slayer of Anra-Mainy‘s, called Vanhapara, called by 
evil-speaking men Dujaka, is, it seems, of the greatest value, since the 
slayer of him destroys his soul, even to the ninth generation, and the 
bridge Chinvat is difficult to reach for him, unless he atones for it all his — 
life with Cradéshas. On the other hand, the Daeva Zairimyanura, called 
by evil speaking men, Zairimyaka.* 

It is also a great sin to kill any cattle-dog or trained bloodhound. The 
slayer’s soul becomes horrible and miserable, and goes to the world above, 
like a wolf in a great wood. Dogs take care of and protect the bridge. 
If one wounds a herding-dog, and the cattle are stolen, he must make good 
tirevioses 50 giving a dog bad food is a sin. They watch over houses, 
villages, etc., to protect them against thieves and wolves. The water-dogs 
are to be fed on milk, and fat along with meat. Then, there are directions 
in regard to chaining up and muzzling dogs who give no bark, and are not 
right in their understanding. For injuries done by them, their owners 
are to be punished. Ahura Mazda has made dogs with keen scent and 
sharp teeth, faithful to men, to protect the folds and bite the enemy, 
thieves and wolves, and the animals that are half dog, half wolf. 

A dog has eight characters, like an Athrava, a warrior, husbandman, 
villager, thief, wild beast, courtesan and child. His points of resemblance 


*Zairimi-anura literally means, ‘eating in the depth,’ or ‘in darkness,’ and is, perhaps, 
a mole. (Spiegel.) To kill him, atones for all sins. 


THE VENDIDAD 325 


to each are given. And the reason for the value set upon them is, “‘for 
the dwellings would not stand fast on the earth, created by Ahura Mazda 
[settlements in the Aryan country could not be maintained], if there were 
not dogs that pertain to the cattle and the village.”’ 

Great veneration was felt for the ‘‘water-dog,”’ wdra [from the Sanskrit 
udan, water], which was, perhaps, that most sagacious of animals, the 
beaver. For killing one, the punishment was 10,000 blows with the 
goad, and the same with the whip. For atonement, 10,000 loads of wood, 
baregmas and Zaodthras were required, and the killing of 10,000 of each 
kind of a dozen noxious kinds of vermin; the filling up of as many holes, 
and divers gifts to the priests, warriors and husbandmen, etc., etc., 
including a house, and a virgin, his sister or daughter, over fifteen years 
of age, to be betrothed to a ‘‘pure’’ man. 

The Fifteenth Fargard enumerates the sins whereby a man becomes 
Peshé-tanus, and makes provisions as to seduction and procuring abortions. 
Then follow dispositions as to the support of bitches that have had puppies, 
and observations as to the breeding of dogs. 

The Sixteenth consists of rules for the treatment and behaviour of 
women during menstruation and child-birth. 

The Seventeenth contains injunctions concerning the cutting of one’s 
nails and hair. The nail-parings were to be buried in a little hole, with 
saying of the Ahuna-Vairya and Ashem-Vohfii, and a formula, devoting 
them to the bird Ashé-Zusta, to be lances, bows, swords, etc., against the 
Mazanian Daevas. If we add that in Fargard 15, the chief offences 
enumerated are slander, giving to a dog hot food, or bones that are not 
eatable, striking or scaring a pregnant bitch, adultery and seduction, the 
reader will have a pretty good idea of the absurdities of the criminal code 
of the degenerate descendants of the Aryans. 


FARGARD XVIII. 


Professor Spiegel says that 


this Fargard does not seem to have originally belonged to the Vendidad; [and 
that] at least it differs in many respects from the usual tenor of that work. 


Ahura Mazda is introduced as speaking from the commencement, with- 
out any question having been put to him; and in another place he orders 
Zarathustra to put questions, and promises the answers. Then Cradsha 
conversés with a Drukhs; and after, Ahura Mazda again orders Zarathustra 
to ask questions. | 


326 IRANO-ARYAN FAITH AND DOCTRINE 


Ahura first denounces those who pretend falsely to be Athravas; and 
then describes those who are truly such. He is worthy to be called such, 


who the whole night through asks the pure understanding, which purifies from sins, 
which makes large, and affords rewards at the bridge Chinvat; which makes us 
to reach the place, the purity and the goodness of Paradise. 


The first question asked by Zarathustra, in response to the permission ~ 
of Ahura, is, 


Who is the perishable, mortal? [The answer is], He who teaches a sinful law, 
during the three night-seasons, does not put on the girdle, does not recite the 
Gathas, etc. 


Zarathustra asks who is the Cradsha-Varéza of Craésha, the holy, etc., 
and the answer is: 


The bird called Parodars, whom evil-speaking men call Kahrkatdc. 


This bird lifts up his voice at every godly morning-dawn, urging them 
to rise, and not permit the demon Bushyav¢ta with long hands to put them 
to sleep again, as he does the whole corporeal world, when they have been 
once awakened. 

In the Sanskrit, ‘‘varivasya,’’ a denominative derived from the Vedic 
noun varivas, with ya, Par., means ‘‘to adore;’’ and varivasyd is ‘‘worship, 
service.’’ As Craédsha is the spirit of devotion and worship, or worship 
and devotion personified, the compound noun Cradésha-Varéza means one 
who performs particular acts of worship; and here, the cock, calling men 
to rise and worship at dawn, is represented as inspired by that spirit, and 
as being the caller to worship. 

Then the fire is represented as asking for wood, lest Azis created by the 
Daevas should appear and snatch it from the world. Cradsha wakes the 
cock, who calls on men to rise and drive away the Daevas. ‘‘Whoso first 
arises, he comes to Paradise.’”’ And he who brings wood to the fire, the 
fire will bless him, pleased with the act, wishing him a herd of cattle and 
abundance. 

Craosha (70, et seq.) inquires of a female Drukhs, ‘‘threatening her with 
his club, if she became pregnant without coition.’”’ She answered in the 
negative, and that four kinds of men copulated with her: 


1. One who, when begged for them, does not give his worthless garments to 
a pure man, in purity and goodness. The atonement is, to give them to a holy 
man, without being asked for them. One who does that, destroys the pregnancy 
of the Drukhs, as a wolf tears the child from the mother. 2. Ifa man the foot 
placed forward, makes water on it. The atonement is, to repeat several prayers. 
3. If one in his sleep emits his seed. The atonement is by prayers on waking; 
and to say to Cpénta-Armaiti, ‘I give thee this male, give me him back again at 


THE VENDIDAD 327 


the time of the resurrection (frashmo-kereti), acquainted with the Gathas, and give 
him a name, fire-given, etc., or any other given by the fire.’ 


The Sanskrit, and ph change in Zend into f. Pros, Sanskrit, is ‘to ex- 
tend, to bring forth;’’ whence prasava, ‘‘being in labour, bringing forth; off- 
spring, blossom, fruit;’’ prasd#, ‘‘a mother,amare.”’ Kere, Zend, is ‘‘to make.’’ 
The suffix 4 makes an abstract, “the making’? (Bopp, §844). In San- 
skrit, kyi means ‘‘to make,’ whence Kara, ‘‘making,”’ “causing,’’ ‘‘pro- 
ducing.’’ Kdro means the same, and ‘“‘a maker of,” and, as the latter 
part of compound substantives, ‘‘making,”’ “‘action;’’ and kéru, ‘‘making,”’ 
“an artisan; and kdrin, ‘‘acting,’’ “agent.’’ I cannot find in Benfey 
anything to warrant the meaning imputed to frdshmdé-kéréti by Spiegel. 
It seems to me to mean ‘‘made or produced by growth,” or as plants are 
produced from the earth. If this be so, one can understand why the appella- 
tion “‘fire-given”’ was to be given him; since it is by the sun’s heat that the 
earth is made to produce. 


4. Ifa man above the age of puberty ‘practices unchastity without kosti and 
band. Immediately after the fourth pace we do occupy him, his tongue and his 
feet.’ [In v. 120], ‘when he has made four steps.’ [And in each verse it is said 
that he] ‘is afterwards able to go about among the people as a slayer and sorcerer, 
slaying those who are of the true faith.’ 


The manuscripts here, Spiegel says, are in great confusion. 


He who inflicts the greatest wound on Ahura Mazda, is one who mixes the 
seed of the faithful and the Daeva-worshippers. He dries up a third of the water 
by looking at it, kills a third of the trees, grass and men; and is rather to be killed 
than a poisonous snake, a she-wolf or a lizard. 


Of Fargard xix., Haug says (213), that 


it is, in part, the fragment of an old epic song. Verses 1, 2, 3 are introductory, 
and evidently composed to make better understood the contents of this ancient 
piece. 


It commences with a description of Anra-Mainyus inciting the Drukhs 
to slay Zarathustra, of her attempt to do it, and that he recited the prayer 
‘Ahuna Vairya, and frustrated the attempt, and the Drukhs returned and 
‘repeated her failure. 


Zarathustra [Dr. Haug says], perceived these snares laid to him, and thought 
about escaping them. This is described with the very verses of an old song, 
undoubtedly current in the mouth of the Iranian people. The song is composed 

) in the heroic metre of the ancient Aryans, the Anustubh, which has given rise to 
) the common Shloka. 


328 IRANO-ARYAN FAITH AND DOCTRINE 


Dr. Haug translates the introductory verses and this hymn or song. 
I will note the material differences between his translation and Spiegel’s. 


1. From the north region, from the north regions, rushed forth Anra Mainyus, 
he who is full of death [the death-darting. H .*.], the Daeva of the Daevas. Thus 
spake the evil-witting [evil-knowing. H.°.], Anra Mainyus, who is full of death: 
‘Drukhs, run up! Slay the pure Zarathustra.’ The Drukhs ran round him, the 
Daeva Bfiti, the perishable, the deceiver of mortals. [Then the Drukhs broke 
forth, the devil Baiti, the destroyer, with the intention of killing. TY. ] 


It is evident that the legend thus repeated had its origin in an account 
of the irruption of the unbelievers from beyond the Oxus, into Bactria. 
Anra Mainyus is ‘‘full of death,” or ‘‘death-darting,”’ because these fierce 
invaders slew without mercy the people of the countries which they invaded, 
as Tamerlane ages afterwards piled up his pyramid of human skulls before 
the gates of Damascus. The female Drukhs represents the whole force 
of the invaders, as the soul of the cow is all the Aryan cattle. But, in 
Sanskrit, is “‘to kill;’’ and Bé#itz is ‘‘the slayer.’’ Spiegel often uses ‘‘perish- 
able,” when the original evidently means ‘‘the destroyer, or one who causes 
to perish.”’ 


2. Zarathustra recited the prayer Ahuna Vairya: Yathé ahi variyd. May 
they praise (Guj. translation, ‘He praised’), [He invoked. H ..| the good 
waters of the good creation [of good qualities. H.*.]; and honor the Mazdayagnian 
law. [He confessed the Mazdayagna faith. H..]. The Drukhs ran away from 
him grieved [was slain. H..]. The Daeva Baiti, the perishable, the deceiver of 
mortals [the destroyer, intending to kill him. H.]. 

3. The Drukhs answered him: ‘Tormentor, Anra Mainyus! [spoke to him: 
Impostor! H..]. I do not see death in him, the Holy Zarathustra [do not think 
about doing any harmto. H..]: Full of brightness is the pure Zarathustra [the 
brilliant, pure Zarathustra. Zend. H..]. Zarathustra saw in the Spirit [per- 
ceived by his mind, H.*.j; the wicked, evil-witting Daevas consult over my death 
[that the evil-doing spirits are laying snares to him. H..]. 


THE SONG. 


4. Zarathustra arose, Zarathustra went forward, uninjured by Ako-man6’s 
very tormenting questions [to annihilate all those hostile intentions, H «.], holding 
stones in the hand—they are of the size of a Kata—the pure Zarathustra [holding 
a shepherd’s hook with nine knots in his hand [Zend, ‘that are as large as a cottage. 
H..], which he had received from the creator, Ahura Mazda [was praying tc 
Ahura Mazda, the creator. H..]: To keep them on the earth, the broad, round, 
hard to run through, in great strength, in the dwelling of Pourushagpa. [Wher 
ever thou touchest this wide, round, far-extended earth, recite efficacious prayer! 
to protect from ruin Pourushaspa’s house. H.*.] 


The first two lines of the fourth verse are thus given by Dr. Haug: 


Ucchistat Zarathustr6 acareté aka Manantha 
Khruzhdyai thaéshé-parstanam acan6 zacta drazhimné 


THE VENDIDAD 329 


Manantha (Mananha) is the instrumental singular of Mané, ‘‘mind or 

»reason.’’ As I have shown before, Ako-Mané is the un-reason, irrational- 

ity, the first evil emanation, antagonist and opposite of Vohf-Mand. 
“Hostile intentions”’ is clearly erroneous. 

Crt, in Sanskrit, means ‘‘to hurt, to wound;’’ whence cara, cararu, ¢Gri, 
“hurtful, mischievous.’”’ The a prefixed is not privative here, but a mere 
augment, and Haug is right in rendering the word by ‘‘annihilate.”’ 

Ag¢dané, which Haug renders ‘‘a shepherd’s hook with nine knots,’’ and 
Spiegel, “‘stones,”’ is, the latter says, ‘“‘probably, =Sanskrit acna.’’ I do not 
find Agnain Benfey. Acani, is, in Sanskrit, the thunderbolt of Indra; and 
,asana, from as, “‘to throw, 


9 


means ‘“‘discharging,’’ as arrows. Asz is ‘‘a 
sword.’’ The thunderbolt, I imagine, was called acani, because it was 
hurled; and agano probably meant missile weapons, or spears. 

_ But how comes the Commentary to say that either stones held in 
Zarathustra’s hand, or the nine knots of the shepherd’s crook, or the 
missiles, are as large as a Kata or cottage? As to the residue of the verse, 
it is impossible to say more than that Spiegel’s translation is utter nonsense, 
and that the meaning of the original is entirely uncertain. 


5. Zarathustra informed Anra Mainyus: ‘Evil-knowing Anra Mainyus, I will 
smite the creation (the people of the race] that was created by the Daevas; I will 
smite the Nacus which the Daevas have created. I will smite the Pari [Pairika, 
Hf .*.|, whom one prays to (?) [Khnathaiti, probably an idol-worshipper in Kandahar 
: or thereabout. H.’.], until Gadshyanc¢ is born, the victorious, out of the water 
| Kangaoya, from the east region, from the eastern regions.’ 

6. Him answered Anra Mainyus who has created the wicked creatures: 

i ‘Do not slay my creatures, O Pure Zarathustra! Thou art the Son of Péurushacpa, 

and hast life from a mother [so thou art called by thy mother. H..]. Curse 

the good Mazdayagnian law, obtain happiness as Vadhaghna, the lord of the 
regions has obtained it.’ 


Evidently this means that Zarathustra was tempted to abandon the 
Aryan cause and renounce his faith, by an insolent and powerful enemy, 
oy promises of honour and profit. Vadhaghna was, no doubt, a chief of an 
2xtensive district, who had so submitted, and continued to rule as a tribu- 
tary chief. 

The original of the verse is: 


| Patti ahmdi adavata duzhdamé Angré Mainyus 

M4 me dama mere chanuha Ashdum Zarathustra 

| Tim ahi Pourusha¢pahé puthro barethryat hacha 
Zavisi apa-ctavanuha Vanuhtin daénam Mézdayacnim 
Vindai yanem yatha vindat Vadhaghané danhupaitis. 


7. Him answered the holy Zarathustra: ‘I will not curse the good 
Mazdayagnian law, not if bones, soul and vital-power were to separate themselves 
asunder.’ 


330 


IRANO-ARYAN FAITH AND DOCTRINE | 


The original of this verse is: 


Paiti ahmdi avashata yo ¢pitamé Zarathustro 
Noit hé apdgtvané vanuhtn daénam Mazdayagnim 
Noit acta néit ustanem noit baodhagcha urvicyat. 


8. Him answered Anra-Mainyus, who has created the evil creatures: ‘By 
whose word wilt thou smite, by whose word wilt thou annihilate, by what well- | 
made arms, my creatures?’ [Haug has ‘pollute’ instead of ‘annihilate’.] 


The original of this verse is: 


Paiti ahmdai ada vata duzhdémé Angré Mainyus 
Kahé vacha vanaht Kahé vacha apayagaha 
Kanazaya hukeretdonhé Mana-dama Angro Mainyus | 


9, Him answered the Holy Zarathustra: ‘Mortar, cup, Haéma, and the 
words which Ahura Mazda has spoken, these are my best weapons; by this word 
will I smite, by this word will I annihilate, by these well-formed weapons, O Evil 
Anra-Mainyus, which Cpénta-Mainytis created; he created in the Infinite Time; 
which the Amésha-Cpéntas created, the good rulers, the wise.’ 


The original of this verse is: 


Paiti ahmda& avashata yo ¢pitamé Zarathustréo 
Havanacha tastacha Haomacha Vacha Mazdé-fraokhta 
Mana zaya agtt Vahistem ana Vacha Vanént 

Ana vacha apa yagani ana zaya hukeretdonhd. 

ai duzhda Angra Mainyo dathat Cpénté Mainytis 
Dathat Zruni akarané fradathen Améshdo Cpénta 


Hukhshathré huddonhé. 


Zruni akarané is the Zeruane Akherene of the writers on the religion of 


the Persians. In Guigniaut’s Creuzer (Religion de la Perse, c. u., §i.), 
is said: 


We see, then, that the doctrine of the Persians did not stop at Dualism, as 
many learned men have supposed, but recognizes a Supreme Principle of the 
Duality, duration without limits, the Eternity or the Eternal, Zervane Akerene, 
creator of Ormuzd and Ahriman. It is Zervane Akerene that has given birth to 
all beings; he at the beginning made Zervane, Time or The Long Time, the Grand 
Period or Year of the World, which will endure twelve thousand years, until the 
Resurrection. In Zervane the Universe reposes, and Time was created as it was, 
while Zervane Akerene is uncreated duration, which had no beginning, and will 
have no end... . The cause of this intermingling of Light and Darkness, 
the means by which the former is to triumph over the latter, are Zervane Akerene, 
God, who reposed solitary in Himself, before the birth of the two principles; first 
made Light, and by necessary and inevitable opposition, Darkness immediately 
had its inception. God has not willed the Darkness, but has tolerated it. 


In Sanskrit Kérana,i.e., Kri, causative, and ana, means “‘motive, cause, 


primary cause, element;”’ and a-kéranam and akdranena, ‘without cause.” 


THE VENDIDAD 331 


Zarvan, Zend, is “‘time;’’ Zarvé-datd, ‘‘created in time.’’ I have not 
ound the Sanskrit original of this word. 
_ The Zend-Avesta, as we shall see, in more than one place character- 
zes the luminaries of the sky, as self-existing and without beginning, as 
vere time is characterized as uncaused; and there is no more reason to 
uppose that time was regarded as creator, than that the sun and stars 
vere. The ‘‘Words” spoken by Ahura, i. e., the prayers, were created in 
he uncaused time, by Ahura; and the expression meant no more than 
ur equally Aryan expression “‘in the womb of time,’’ by which no one 
nagines that it is meant that time is creator. 

To the questioning of Zarathustra, how he shall protect the people 
‘om this Drukhs and the evil Anra-Mainyus, and purify them, Ahura tells 
im to 


praise the Mazdayagnian law, the Amésha-Cpéntas over the land that consists of 
Seven Kareshvares, the self-created firmament, the uncaused Time, the Air which 
works on high. 


If time is infinite, because uncaused, so must the firmament be, if 
elf-created. He tells him also 


to praise the swift wind, Cpénta-Armaiti, the fair daughter of Ahura Mazda, and 
his (Ahura’s) Fravashi, ‘strongest, greatest, best, fairest, most understanding, 
best-formed, highest in holiness, whose soul is the Holy Word,’ i. e., the Manthra 
Cpénta; and finally, ‘this creation of Ahura Mazda’s,’ i. e., the Aryan land and 
people. 

{He praises, in reply] Ahura Mazda, Mithra, Craésha, the Holy Word, very 
brilliant, etc., and asks how he shall praise ‘this creation of Ahura Mazda.’ He 
is told to go to the growing trees and praise them, and cut the barecma, praising 
Ahura Mazda, the Amésha-Cpéntas, Haéma, the fair offerings [the devotional 
compositions] of Vohi-Mané, the good, created by Ahura Mazda, for the holy 
best [i. e., the highest of the Priests]. 


Next follow directions for purification of Vohfi-Mané, when defiled. 
ere, Vohfi-Mané6 is man as an intellectual being. 

Zarathustra then asks if he shall “‘invite the holy man and woman, and 
te sinful of the evil Daeva-worshipping men, to diffuse over the land 
mning water, growing crops,’’ and other goods; and is directed to do so. 
he question means, whether he should encourage the settlement of 
nbelievers, as well as Aryans, in the country, in order to extend the 
7stem of irrigation and increase the cultivation of the soil. 


From this the Fargard continues as follows: 
27. [v. 89, et al. Spiegel.| Creator, where are those tribunes, where do they 


assemble, where do they come together, at which a man of the corporeal world 
gives account for his soul? 


bo 


IRANO-ARYAN FAITH AND DOCTRINE 


(H.) .«. Creator of the fenced estates with living beings. Thou True! 
What events will be [Pazend: what events will happen?—What events will take 
place? What events will be met with?] when a man gives up his soul in this world | 
of existence? 

28. {90-93.] Then answered Ahura Mazda: After the man is dead, after 
the man is departed, after his going, the wicked evil-knowing Daevas do work (?). 
[H.. When a man is dead (Pazend; when a man has departed this life, when the 
running evil-doing devils make destruction)]. In the third night, after the coming 
and lighting of the dawn, and when the victorious Mithra places himself on the 
mountains with pure splendour, and the brilliant sun arises [1 .. Then, after the 
third night, at day break (Zend: when Aurora is rising), he reaches Mithra, rising | 
above the mountains resplendent of their own spotless lustre (Pazend: When the 
sun is rising)]. 

29. [94-97.] Then the Daeva VizareshO by name, O Holy Zarathustra, 
leads the souls bound, the sinful-living of the wicked Daeva-worshipping men. 
To the ways which were created by Time, comes he who is godless, and: he who 
is holy; to the bridge Chinvat, the created by Ahura Mazda, where they interro- 
gate the consciousness and the soul regarding the conduct practiced in the corporeal 
world. 

(H.) .. The Devil, Vizaresh6 by name, O Zarathustra Cpitama, carries the 
soul tied towards the country of the worshippers of the running Daevas. It 
goes on the old paths, the soul of the good man as well as that of the bad, to the 
Bridge of the Gatherer, the good, created by Ahura Mazda, where they ask for 
her conduct in the fenced estates, i. e., world [Zend: for what was achieved in the 
world of existence]. : 

30. [98-101.] Thither comes the beautiful, well-created, swift and well. 
formed, accompanied by a dog . .. . * This leads away the souls of the 
pure, over the Hara-bérézaiti; over the Bridge Chinvat it brings the host of 
the heavenly Yazatas. 

(H.) .. He, the happy, well-formed, swift, tall Serosh, comes thither with 
the dog,° with the nine-knotted hook, with cattle, with the twigs (of Barsom). 
He dismissed the sinful soul of the bad into darkness, i. e., hell. He meets the 
souls of the good, when crossing Haré-bérézaiti, and guides them over the Bridge 
of the Gatherer [Zend: the bridge of the heavenly spirits]. 

31. [102-105.] Vohti-Man6 arises from his golden throne; Vohti-Man6_ 
speaks: ‘How hast Thou, O Pure, come hither, from the perishable world to the 
imperishable world.’ | 

(H.) .. How happy that you have come here to us, from the mortality. 
to the immortality! | 

32. [105-107.] The pure souls go contented, to the golden thrones of Ahura 
Mazda, of the Amésha-Cpéntas, to Gard-Nem4ana, the dwelling of Ahura Mazda, 
the dwelling of the Amésha-Cpéntas, the dwelling of the other pure. 

(H.) The souls of the good go joyfully to Ahura Mazda, to the Immortal 
Saints, to the golden throne, to Paradise [Zend; the residence of Ahura- Mazda, 
of the Immortal Saints, and of other good Spirits}. 


* The other words are not clear. (Spiegel.) 


© Spiegel says: “I have preserved this singular translation, ‘with the dog,’ because. 


it is attested by the tradition, although Cpdnavati seems rather compounded of cpénd, 


‘holiness’, than ¢pa, ‘a dog. 


,99 | 


THE VENDIDAD 333 


Then follows what Haug considers ‘‘a fragment not connected with the 


preceding contents”’: 


33. {108-109.] The smell of the soul of the pure man, who has purified him- 
self, does so affright the bad, evil-witting Daevas, as sheep enclosed by wolves do 
dread these wolves. 

(H.) .. The good man is to be made pure after his death; the Devils run 
together and frighten the soul, like as a sheep is frightened by a wolf. 

34. [110-112.] | The pure men are together with him, Nairyoganha is together 
with him; a Messenger of Ahura Mazda is Nairyocanha. 

(H.) .. The good assemble, Nairyéganha assembles. Say: Ahura Mazda's 
weapon is Nairy6écanha. 


Then Zarathustra, invited to praise, of himself, the creation of Ahura 


‘Mazda, praises 


Ahura, the earth, water, sea, sky, ‘the lights without a beginning, self-created,’ 
the good Gadka who possesses many eyes [H .. the good flame widely shining], 
the strong Fravashis of the pure [H .. guardian angels of the good], Véré- 
thraghna created by Ahura Mazda, the carrier of light created by Ahura 
Mazda [H .. Behram, the bearer of splendour], the star Tistar, the shining, 
brilliant, who has the body of a bull and golden hoofs. 


Micvana is praised (from Mith, “‘to unite’’), translated by Spiegel, ‘‘the 


mid-world,’”’ and by Haug, ‘‘the intermediate world,’’ and styled the 
“self-created.’’ Spiegel says it is 


the world in which souls are placed where good and bad deeds are equally balanced. 
It is between heaven and earth, and the souls in it have to suffer both cold and 
heat. 


Mithuna (for Mithvana), Sanskrit, means a couple, and the sign or con- 


stellation Gemini. As Tistrya and Véréthraghna are immediately after 
praised, I do not see why Migvana should not have been that constellation. | 


Véréthraghna may be from the Sanskrit vrisha, a bull, and the sign 


Taurus, in which is the great star Aldebaran. Var is the same verb as 
wrt, and Vara=vri+a. Tistrya, according to Spiegel, is Sirius. Haug con- 
siders it Mercury. I think it neither of these. 


1, 
Dr 


After this, the Gathas and Kareshvares are praised, 


Haetumat, Ashis—Vanuhi [the good Nature, Haug}, the right wisdom, the brightness 
[beauty, Haug], of the Aryan country, Yima-Khshaéta [Haug renders Khshaéta by 
‘beauty’; but in Sanskrit, kshata means ‘hurting, destroying,’ and Khshatra, ‘a 
man of the military caste’). As an appellation of Yima, Khshaéta may mean 
‘soldier, warrior.’ 


The Fire Vazista (for the offering), smites the Daeva Cpénjaghra and 
adsha is invoked to smite the Daevas Kunda, Bana and Vibana; and 
his passage follows, and concludes the Fargard: 


334 IRANO-ARYAN FAITH AND DOCTRINE 


[139-147.] He (Cradsha), who seizes the sinful life of the men who belong tc 
the Drujas, the godless Daeva-worshippers. Thus spoke the evil-witting Anra- 
Mainyus, who is full of death: ‘What will the wicked, evil-witting Daevas bring 
together to the head of Aréziira.’ [Arézira, ppiegel says, is a mountain, not a 
Deva]. They run, they consult, ‘the evil eye,’ they thought, ‘this we will bring 
together to the head of Arézfira. Alas, the pure Zarathustra is born in the dwell- 
ing of Péurushacgpa; how shall we compass his death? He is the weapon with 
which they [the Amésha-Cpéntas?] smite the Daevas; he is the antagonist of the 
Daevas; he takes from the Drukhs there [in the debatable country beyond that 
held by the Aryans], their power, the wicked worshippers of the Daevas, the 
Nacus whom the Daevas have created, and the false lie.’ [There are not many 
true lies. The ‘false lie’ is probably, the false religion]. They consult, they run, 
the wicked, evil-witting Daevas, to the bottom of hell, the dark, the bad, the evil. 


Is it “hell’’ or the Daevas, to which or whom these adjectives apply: 
And by what right does any one render any Zend word by our word “hell,” 
which is wholly without meaning to ourselves? In the early ages of the 
world, every word was the symbol, representative or expression of an idea 
or thing. Now we have a multitude of words that express, represent and 
symbolize nothing—at least nothing of which the early Aryans had any 
idea. . 

It is evident that this portion of the Fargard is an ancient fragment. 
originally relating to the Tatar or Toorkhish possessors of a part of Bactria 
including, certainly, that about the present city of Balkh. The names ol 
the Daevas were then, no doubt, those of prominent leaders or bands 0! 
the Drukhs. 

Kunda, Sanskrit, is a name of Vishnu; and Kundr, “‘to lie; Khund 
“to break in pieces.’’ Kzandaz is the present name of the Southeasterr 
part of Bactria. 

Vana, Sanskrit, ‘‘forest;” Vana, ‘‘an arrow, and the name of an Asura; 
and vi is a preposition, which in compounded words means ‘opposition 
baseness, and manifoldness, much.” 

The word translated ‘‘the north region,” in verse 1 of this Fargard 
is Apdkhtara. But Spiegel does not give its derivation. 


Fargard xx. contains an account of Thrita, the first physician, togethe 
with a few invocations, apparently interpolated. Thrita is called Hamana 
riuhatanm, ‘‘skilled in healing.’’ He kept back Vazémné-agtt (Guj. Trans 
“smiting scimetar’”’). Agti means ‘‘being,’’ and I find Vazémno rendere 
by ‘driven, as in a carriage.” Vd, Sanskrit, is ‘‘to hurt,’ and Vash, “t 
hurt, to kill;’’ and Vazémné may be derived from one of those roots, am 
mean ‘‘the being that kills, or death.”’ 


THE VENDIDAD 335 


Ahura Mazda, it is said, caused to grow thousands of healing plants around the one 
Gadkeréna; which, Spiegel says, is expressly explained by the Huzvaresh translation 
as the ‘white Homa,’ respecting which there are many passages in the later Parsi 
writings. 


In the last four verses, Airyém4 the desirable is invoked as 


the restorer of health, to cure and make glad the men and women of Zarathustra, 
| smiting all sickness and death, all Yatus and Pairikas, all the slaying wicked. 


Spiegel says that 


There is no doubt of the identity of this physician, called Airyama in Fargard 
xxit., with the Aryman of the Veda. 


I do not think that there is the least reason for that conclusion. The 

‘mere literal resemblance between the names is nothing. Miiller justly 
‘remarks that such resemblances are often the best evidence that words 
are not identical. Airyama in rendered by Bopp, “‘friend,”’ ‘‘associate.”’ 
' Vadu, Sanskrit, is the name of a king, and Yat, a Vedic root means, as a 
‘causative, ‘‘to distress, to torture.’’ Parakiya, is ‘hostile,’ in Sanskrit, but 
it is impossible to ascertain the origin of these ancient names of native 
‘tribes, which in later ages were taken as names of evil spirits. It is told 
‘in Fargard 7., that when Ahura had created the Seventh Country, Vaékereta, 
the dwelling-place of Dujak [or, according to Haug, in which Duhaka is 
‘situated, the country being, in his opinion, Segestan; and in that of the 
‘Huzvaresh translator, Kabul] Anra Mainyus created a_ Pairika, 
'Khnaftthaiti, who attached herself to Kéréca¢pa. In the Yashts, she is 
‘designated as a powerful woman, who did not profess the Zarathustrian 
religion. 


Fargard xxi. is only a fragment, and Spiegel says, 


| Not one of the most intelligible, but ‘interesting as a relic of that old Persian 
: literature which related to Sabzanism, or Star-worship.’ 


In its views, it belongs to the later development. It commences with 
an invocation to the holy bull and well-created cow— 


| to him that multiplies and causes increase, gift of the Creator to the Aryans, whom 
) Jahi slays, the very hurtful, unclean and wicked man [people or tribe], unbelieving. 
: 

Then healing is ascribed to the rain, after which, the sun, moon and 
‘stars are in succession invoked, to rise and ascend, the,sun with swift 
steeds over Hara-bérézaiti, and all 


on the way which Ahura Mazda has created, on the air w hich one * Baighas have 
created, on that created way abounding with water.. 


336 IRANO-ARYAN FAITH AND DOCTRINE 


Each is invoked to do so, “if worthy of honour,”’ meaning, I imagine, ‘‘if 
thou wouldst be adored;’’ and the sun is addressed as ‘‘Thou for the sake 
of whose birth and increase Ahura Mazda has created the air;’’ and the 
moon and stars with the same formula, except the change of “air” to 
“earth.”’ It is so clear that the Deity could not have been said to have 
created either the air or the earth for the birth or increase of the sun, 
moon and stars, that I suppose the grammar of the passage in the original 
to be as uncertain as we have seen it to be in many, translated one way by 
Spiegel and another by Haug. As the air has no birth or increase, I 
suppose it to be, in the sentence addressed to the sun, a mere error; and 
that this sentence is, like all the rest, the same in the three addresses. | 
think the true reading must surely be, 


Thou whom Ahura Mazda did create, for the sake of production and increase 
of the earth, or land. 


And, following each invocation to rise (the moon being addressed as 
containing ‘‘the seed of the cattle,” and the stars as containing ‘‘the seed 
of the water’’), is this passage, as translated by Spiegel and Bleeck, the 
words in parenthesis not being in the original: 


Then (spake the Holy Word) before that Manthra-Cpénta: ‘I will here purify 
thy birth and thy growth, thy body and strength; I will make thee rich in children 
and milk, in activity, milk, fatness, bounds and posterity: for thy sake I will 
purify here a thousand fold, riches in cattle which runs about and is nourishment 
for children.’ 


Spiegel says that this verse is obscure. It is clear enough that the sun, 
moon and stars are requested to repeat, when they rise, these stanzas; 
a poetical mode of praying them to confer these benefits and work these | 
good results. For that, it has already been said to them, they were created; 
and now it is said to each by the first line, ‘‘Then utter (or put forth) this — 
Manthra-Cpénta.”’ To “purify,” birth, growth, body, strength, and 
riches in cattle, cannot be a correct rendering of the original. The whole 
is a prayer for production and increase; and the word rendered by “purify” 
must mean “augment.’’ The “birth and growth,” are not of the earth 
but from its womb or bosom. | 

The fragment concludes with this verse: ‘‘Go up to torment Kaquji, — 
Ayéhyé, and the Jahi who is provided with Yatus.’’ To “torment” — 
everywhere represents a word that means to inflict disaster and cause 
calamity and suffering. And, to enable the Aryans so to punish and 
afflict their enemies, abundant supplies of food were indispensable. Hence 
the sun, moon and stars, one by impregnating the earth with light and heat, © 
the second by increasing the cattle, and the stars by causing abundance — 


THE VENDIDAD 337 


of water, would effectually aid the Aryans to ‘‘torment’’ the unbelieving 


tribes. 

Fargard xxii. is also a fragment, derived, apparently, from the same 
source as Fargards xx. and xxi. The whole contents of it show its late 
origin. Haug says that ‘‘the three seem to have belonged, originally, to a 


medical book.’’ The argument in this is, that Ahura, finding that Anra- 


Mainyus has created an immense number of diseases in the world, so 
informs Zarathustra, who applies to Manthra-Cpénta to heal its people, 


‘calling it also ‘‘Cadka, good, created by Ahura Mazda,” and promises it 


compensation in horses, camels, cattle and small cattle (sheep?), and with 


blessings, ‘‘which make want full, and fullness overflow; which bind the 


friend, and make the bond fast.”’ 


But Manthra-Cpénta declaring its inability to heal the people and 
avert all the diseases, Ahura sent Nairyo-Canha, the ‘‘assembler,’’ to the 
abode of Airyama, with the same information, request and promises. 


’Airyama also being called ‘‘Cadka, good, created by Ahura, Pure.’’ The 


‘message was repeated in full, and “‘the lusty Airyama, the desirable,”’ 


vhastened forth, to the mountain where the holy questions take place, 


bringing nine sorts of horses, camels, cattle and small cattle, and nine of 


‘willows, and drew nine circles. 


All of which, if it means anything must mean that psalms and praises 
alone, without prayer and sacrifices, are not sufficient to relieve the land of 


fatal epidemic diseases. And here the Vendidad abruptly terminates. 


It is note-worthy here, that Anra-Mainyus is called “‘The Serpent.” 
For from this, probably, came the later Hebrew notion, that the Devil, 
in the shape of a serpent, tempted Eve; which is not only not hinted, but 


-expressly contradicted, by the original legend in the Book Barasuth. 


Sukha, in Sanskrit means “‘happy, agreeable, sweet, virtuous, pious, 


easy;”’ and, as a noun, “‘pleasure, alleviation, happiness, easiness;’’ whence 
 Saukhya, i. e., Sukha+ya, “pleasure, happiness.’’ (Cadka is not a name, 
because it is applied both to Manthra-Cpénta and Airyama; and it prob- 
-ably means ‘‘alleviator, giver of ease, solacer, consoler, comforter.” 


Nara, Sanskrit, ‘‘a man,’’ ‘‘the eternal, the divine imperishable spirit 
pervading the Universe;’’ whence narya (Vedic), ‘‘manly.” Ndrdyana, 


probably nara+dyana, “the first living being, identified with Vishnu or 
‘Krishna, and a proper name.”’ 


Nees 


Sana is a Vedic adjective, meaning ‘“‘old, eternal.’’ 

In Zend, Nar, Nairya and Nairé all mean “‘man,”’ and nazri, ‘‘a woman.’ 
I cannot find any evidence of Nairyo-Canha meaning ‘‘assembler,”’ or 
gatherer together.’’ It seems more probable that it means primeval or 


b] 


eternal spirit, or being. 


338 IRANO-ARYAN FAITH AND DOCTRINE 


In Note 3 to Fargard xxt., Spiegel says, Baghé = ‘‘God,”’ seldom used in 
the Avesta, though frequent in the cuneiform inscriptions. In Huzvar- 
esh: 3 3. Compare Sanskrit “‘Bhaga,”’ and Sclavonic ‘‘Bog.’”’ In San- 


skrit, bhaga, i. e., bhaj and bhanj-+a, is ‘‘the sun, Siva, divine power, for-: 


b 


tune, virtue, beauty;’’ and bhagd, fem., is ‘‘a favourite woman, a respect- 
able mother.’’ Asa neuter, “‘fortune.’’ In that Fargard it seems to be 
plural (the Baghas), and the air is said to have been created by them. It 
may mean “‘the Divine Potencies,’’ and be merely a title of the Amésha- 
Cpéntas. 


The prayer contained in the last three verses of Fargard xx., invoking © 
the presence of “‘the wished Airyém4, the Desirable,” is also the Airyama | 
Ishyo of the Yagna (Ya¢. liit.); but in the latter, Spiegel and Bleeck trans- 


late the word by “‘obedience,”’ and say that ‘‘in the Vendidad it is wrongly 
retained as a proper name.”’ 

The word would seem to be derived from the same root as Airyana 
(Vaéja) in the first Fargard, name of the original Aryan land. 


| 


' 


Benfey gives us Arya, fem.; aryd and ary?, a man or woman of the 
third caste; and drya, fem., Aryd, the original name of the race, and as 
meaning ‘“‘respectable, venerable, apposite;’’ Arya-ka, ‘‘a grandfather,” 


drya-td, “‘venerableness;’’ but none of these are Vedic meanings; nor does 
he give the derivative of either word. FEichoff gives us the root Arh, 


pourvoir, prévaloir, whence Greek dpxw, dpkew, apxos, apxwv. Sanskrit, — 


arhas, arhat, ‘“‘worthy, principal.’’ Also ri and ri, ‘‘to go, attain,’ and | 


thence Aris, warrior, Greek, dpns; Aryas, excellent, Greek, dpeos: also 
aras, iron; arus, wound. 

The verb ram means ‘“‘to rest, rejoice,’ whence ramya, “pleasing, agree- 
able, beautiful;’’ vamaya, ‘‘to exhilarate, to be delighted, rejoice;’ dram, 
‘‘to repose, to cease, to take pleasure;’’ Grama, ‘‘pleasure.’’ 


The suffix ma, in Sanskrit and Zend, denotes the person or thing that completes 
the action expressed by the root, or on whom that action is accomplished. Thus, 
for example, in Sanskrit, yudhmé, ‘combatant, contest, arrow,’ from yudh, ‘to fight;’ 
idhma, ‘wood,’ as being burned, dhéma, ‘the sun,’ as giving light, cushma, ‘fever,’ 
as drying. Bopp, iti. §805. 

The sufhx na, forms in a comparatively small number of cases, the perfect 
passive participle; and also from substantives forms, with the insertion of a con- 
junctive vowel, 7, possessive adjectives. (Jd. §§836. 838.) The suffix ana forms 
abstract substantives (e. g., gimana, ‘the going’), and also appellatives, neuter or 
masculine, as, e. g., vadana, ‘mouth,’ as speaking and sometimes with a passive 
signification, as ¢dyana, ‘couch, bed,’ and Gsana, ‘seat;’ and in Zend Kharané, 
‘sustenance,’ as being eaten. (Jd. §932.) 


THE VENDIDAD 339 


I think that arya, drya, airyana, airyémé and atyama are all from the 


_old verb, Argh or arh, ‘‘to be worth, deserve, be entitled to, to be worthy, 


to be able, and to worship or honour,” or, if it is not the same at bottom, 


arch, ‘to beam, shine, worship, honour.’’ From the former are arghya, 
_ “deserving worship,” an oblation; argha, ‘‘price, cost, worship, oblation;” 


arhana, ‘‘worship, adoration.” 


I think that, however derived, as Arya means ‘‘respectable and vener- 


2? 


able,’ Airyama means ‘“‘adoration by prayer and sacrifice;’ and Aziryana, 


‘valued, esteemed, precious.”’ 

I cannot learn the meaning of ‘‘the tree Hvopa,”’ in the middle of the 
Sea Vouru-kasha. Svap, Sanskrit, is ‘‘to sleep;’’ and svapa, “‘sleepiness, 
sleeping, ignorance, dream;’’ but this identity of letters does not prove 
the words to be the same. 

Jami, ‘‘the very hurtful,’’ may be from the Sanskrit, jas (Vedic) or jash; 
the latter meaning ‘‘to kill, wound; the former, “‘to be exhausted,” 
causative, jdsaya, ‘‘to kill, strike.’”” The name is said to mean “‘killer of 
cattle.” 

Apakaitri, Sanskrit, means ‘“‘an injurer;”’ apakarsha, ‘‘determination;’ 


- apakdra’ “injury, malice;’ apakritya, ‘injury; apakriya, ‘‘a wrong act.” 


————— 


I can find no other derivative for apakhtara, ‘‘the north region.” 

Khrafctra (a name or epithet of Daevas) is probably from the Sanskrit, 
Kric¢ (Vedic) ‘‘to become thin, to make thin,” caus., Kargaya, ‘‘to cause 
to become thin;’ Kargita, ‘‘emaciated.”’ 

Kshnéithni, an epithet of Ashis Vanuhi, may be from Kshoni, ‘“‘the 
earth,’’ or Kshauni, the same. 


THE wWiISPRERED, 


The name Visparad (Zend, vigpé-ratavd) means ‘all heads.’ It designates a 
collection of prayers, composed of twenty-three chapters. They are written in 
the usual Zend language, and bear, as to their contents, a great resemblance to 
the first part of the younger Yacna. (Havug.) 

The Vispered is not to be regarded as a distinct book from the Yacna, 
as it consists merely of liturgical additions to it, and can never be recited 
alone. Its contents are almost exclusively invitations to Ahura Mazda, the good 
genii, and other ‘Lords of Purity,’ to be present at the ceremonies about to be 
performed. In fact, the meaning of ‘Vispered’ appears to be ‘all Lords,’ or ‘to 
all Lords,’ ‘invocations’ being understood. (Spiegel.) 


Portions of the Vispered are, according to the order in which the sacred 
writings are arranged in the Vendidad-Sadés, inserted in various places 
between thechapters of the Yagna /. to lim. but the Fargards of the Vendidad 
are inserted only between Chapters xxv111. to litt. 

The Liturgy appears to have been recited, for the most part, by the 
priests alone, during the performance of certain religious ceremonies, the 
presence of the laity not being required. 

The Zadta was the chief priest, and the Rathwi, his subordinate. 

Of the ceremonies, the principal were: 1. The consecration of the 
Zaothra, or holy water: 2. The consecration of the Barecma, or bundle 
of twigs of a particular tree (either date, tamarisk or pomegranate): 
3. The preparation and consecration of the Ha6ma: 4. The offering 
of the Draonas, or little round cakes, on which pieces of cooked flesh were 
placed, and after certain prayers, the whole was eaten by the priests. 
Fruits, butter, fresh milk and flesh were carried round the sacred fire, and 
after being shown to it, Dr. Haug says, were eaten by the priest, or by the 
man in whose favour the ceremony was performed. He adds hair to the 
list of articles so eaten, about which, one may be permitted to doubt. 

The Vispered, though more modern than the first portion of the Yacna, 
is older than the Yashts of the Khordah Avesta. The later Deities, greatly 
enlarged upon by modern fancy in the Yashts, are very briefly spoken of 
in the Vispered, which warrants us in expecting to find the ancient ideas 
less lost sight of or misunderstood in the latter than in the former. Many 
of the later myths and legends are developments of misunderstandings of 
figurative expressions in the older compositions, but many, also, are mere 
inventions, and the number of these myths and legends in the Zend and 
Parsi books is very small, compared with the immense number of those 
that in India, Greece and Rome grew out of misunderstood expressions 
in the Veda. 


THE VISPERED 341 


Vispered i. is an “invitation and announcement” to (the meaning of 
which in the original, I have already considered) various lords or chiefs, 
of the heavenly, the earthly, etc., the seasons or great festivals, named in 
Yacna 7., prayers, the Gathas, etc., and the Ahurian question, custom, 
ruler and high-priest. 

The words rendered “‘heavenly”’ and “‘earthly’”’ here, are mainyava and 
gaéthya, and the former is rendered by Haug, by ‘‘the invisible, spiritual.” 
It rather means ‘‘the mental”’ or “‘intellectual.”’ 

In verse 15, of Spiegel’s translation, we have: 


‘The women who have a congregation of men of many kinds, created pure by 
Ahura Mazda, mistresses of purity.’ [Haug terms them] ‘the female genii (ghena), 
who give abundance of all things, and chiefly of posterity’ [and I imagine, he is 
nearer right than Spiegel, who says], ‘who these women were is not clear, nor what 
is meant by their possessing a congregation of men. The phrase is suggestive of 
a male seraglio, but polyandry was unknown to the Aryans.’ 

Gena or Ghena, in Zend, means ‘wife’ and ‘woman,’ Greek yuvn; Sanskrit, janz, 
‘a woman’. [And the meaning of the verse no doubt is, ‘the wives, of the faithful, 
themselves pious, and having many male descendants.’] 


Vispered it. ‘‘wishes hither with praise’ (@yécé yasti), with Zadthra and 
Barecma, the same lords and festivals, Ahura and Zarathustra, styling the 
former, ‘‘the heavenly Lord, Lord and Master of the heavenly creatures, 


of the heavenly creation,’ and the latter, ‘‘the holy earthly Lord, the Lord 


and Master of the earthly creatures, of the earthly creation,’ 1. e., of 


course, of the Aryan land and people, over which and whom he was 


king. The heavenly creation is all the productions of the Divine Mind or 


Intellect. 


Among others, whose presence is desired, he is mentioned, 


Who thinks on the Lord, the pure man who holds fast, the well-thinking in 
thoughts, speech, works, who holds fast Qpénta-Armaiti, namely, the Manthra 
of the profiting, and through whose deeds, the worlds of the pure increase; 


i. e., he who acts as his ruler desires, and thinks, speaks and acts loyally, 


serving Cpénta-Armaiti (cultivating the fertile land, whereby she gives 
him its fruits), which is the devotion and worship of those who labour and 


_ cause the land to prosper. 


{In v. 17], ‘The women, the good goddesses, who are descended from a good 
father, the well-grown’ [are wished for]. Spiegel says, ‘Who these women are is 
not known. The ‘‘good father’ may, perhaps, signify Hormazd.’ 


The women are simply the Aryan wives and mothers, descended from 


_ good ancestors, and “‘well-grown,”’ or “‘well-increased”’ (which Spiegel says, 
“Gs the literal meaning of the Zend word,”’ though he substitutes “‘beautt- 


342 IRANO-ARYAN FAITH AND DOCTRINE 


ful’’), means precisely what was meant by “‘having a large congregation of 
men,’’ in the first chapter, i. e., having many children or descendants. As 
to the word rendered by “‘goddesses,”’ it must mean house-wives, mistresses 
of the household. 

“Victory created by Ahura,”’ 1. e., the triumph of the Aryan arms, and 
‘‘the blow which springs from above,” i. e., defeat of the enemy by the 
Divine Power, are praised, and the dwelling (house), ‘provided with 
fodder, the well-created fodder for the cow,” and ‘‘the cattle-breeding 
man.’’ And here, we learn what ‘‘well-created’’ means, for ‘‘well-created 
fodder’? must be fodder or grain produced by the Divine Beneficence, 
And as “‘cow’’ means cattle, so “‘man’’ means men or persons. 


Vispered wi. This chapter has no immediate connection with the preceding, 
but is recited at the Ha6éma-offering. The first verse is spoken by the Zadéta, the 
second by the Ragpz (Rathwi), and so on, alternately, to verse 16, after which 
both priests speak together. (Haug.) 


In this chapter, the various priests are desired to be present, the 
soldiers, husbandmen, etc., the furtherers of the region (those who improve 
it and make it prosperous), the willing worshippers, etc. Among others, 
those who have married among kindred, on which Spiegel says: 


Marriages among relatives has always been accounted praiseworthy among 
the Parsees. In the ancient times, it was even permitted for brothers to marry 
sisters. Diogenes Laertius says that the Persians held it lawful unrpt # Ovyarpt 
plyvvc8a. Strabo makes similar assertions. 


I doubt whether the practice, if it prevailed in later days, did not arise 
out of a misunderstanding of the ancient expressions. ‘‘Kindred’’ were 
all the Aryans, for they were all children of Ahura. 

The mistresses of the houses are desired, the women who think, speak 
and do good, let themselves be commanded, and obey their husbands, the 
Aryans. And it is added, ‘‘Cpenta-Armaiti, and who are Thy women, O 
Ahura Mazda.’”’ Spiegel inserts ‘‘besides’’ after ‘‘who.’’ I think the 
meaning is, ‘and who are the women of Cpénta-Armaiti and of Thee;” 
i. e., industrious or fruitful and obedient to the divine law. 

Vispered w. contains, in five short lines, the promise of the Zaéta to 
perform his priestly duties. 

Vispered v. praises what is thought in the soul, and the good knowledge, 
holiness, wisdom and steadfastness. 


These praise it in the time, at the periods of time [these verses, Spiegel says, 

‘are extremely difficult and obscure]: To protect the cattle, the followers of 

‘'. Zarathustra, to them, we make it known as at the right time for the Myazda, as 
the right time for prayer, to the whole world of the pure [i. e., all pious Aryans], 


THE VISPERED 343 


etc. ‘In the time’ probably means ‘at the proper time of the day,’ and ‘at the 
periods of time,’ ‘at the set seasons and festivals.’ 


vw. In this, the Zadta does homage to the Amésha-Cpéntas, as singer 
and speaker of praises and glorifier, and to them gives the soul from his 
body, 1. e., in their service, is ready to offer up his life. 

vw. He invokes and praises them. 

vit. The right-spoken words (prayers) are praised; Cradsha, Nairyé- 
ganha, the Fravashis of the pious, the bridge Chinvat, Garo-nmanem, the 
dwelling of Ahura Mazda (‘‘the Mountain of Worship.’’ Compare the 
Holy Mountain of Zion, and the Shekinah, or Deus cohabitans, ‘‘dwelling 
in the Holy of Holies’’); “the best place of the pure, shining, wholly 
brilliant’’ (the fertile region of Arya-land, with fine climate and rich in 
products), 


the best arriving at Paradise [safe emigration thither]; Arstat, the good-spreading 
of the world, and its increase and profit, [i. e., the extension of Aryan settlements, 
their prosperity and abundant harvests], Rashnu-razista, the friendly Paréndi, 
the manly strength, which thinks on men and mankind, and is swifter than the 
swift and stronger than the strong; ; 


1. e., the divine strength imparted to men, and which makes them swift 
to march and strong to fight. The warlike qualities of men are thus 
conceived of as divine power, divine might, coming to men and becoming 
theirs, 


which comes to him as something given by the Gods [baghdé-bakhta]; sleep, the 
Sea Vouru-kasha, fire, and the navel of the waters, and Nairyo-canha. 

ix. Through these words mediate, through the words of this combat, Thou 
art Ahura Mazda, the pure, with the Yazatas and Amésha-Cpéntas, with fifty, 
hundreds, thousands, innumerable and more. The kingdom to the best ruler, 
for whose sake we give, bestow, offer this to Ahura Mazda. 


This seems to be a prayer to Ahura to intervene in the struggle against 
the unbelievers, by the words which the priest utters—with a host of the 
Yazatas, and so to give regal power to Zarathustra, and it seems, therefore, 
to be a fragment of an invocation of his time, rendered into the modern 
language. 

x. follows Yagna xx1., declaring the Haémas and Zadthras uplifted on 


high, 


for the serviceable pure and worshippers, for the Mazdayacnian law, etc., for the 
good blessing against the Drukhs and Daevas [for success against them]; the 
Haomas uplifted, announced, prepared, etc., for the strong Yazatas, the Amésha- 
Cpéntas, endowed with good rule, etc., who dwell together with Vohfi-Mané and 
the female ones also; to Haurvat and Amérétat, the body and life of the cattle, 
etc. 


344 IRANO-ARYAN FAITH AND DOCTRINE 


xt. ‘‘Desires with praise’ for the several Kareshvares, the mortars, 
etc., used in sacrificing, for the Ahuna Vairya, and the continuance of the 
Mazdayagnian law. 

xi. offers the Hadma to Ahura Mazda, and makes them known (displays 
them), to the Amésha-C€ péntas, the good waters, the souls of the worshippers, 
and the whole Aryan people, with the flesh for the offering, and the Ha6ma- 
water (juice), the baregma, recitations, Gathas and prayers, wood for the 
Fire, Son of Ahura Mazda, and these are offered to Ahura Mazda, Cradsha, 
Rashnu, Mithra, the Amésha-Cpéntas, etc., to the Amésha-Cpéntas, 


the good rulers, the wise, which are hereafter to be created, hereafter to be formed, 
by Vohid-Mané. 


Spiegel says, of this: 


Although Vohit-Man6 is the highest of the creatures of Ahura Mazda, it is 
nowhere said that he, himself, has the power of creating. Therefore, the participle 
which is literally translated, as usual, ‘by,’ ought probably to be rendered ‘like.’ 


I think that the text is corrupted. There are no Amésha-Cpéntas 
hereafter to be created or formed by Vohfi-Mano. There is not a hint to 
that effect anywhere, nor that any new ones are to be created like him. 
The passage should read: . 


We make these Haomas, etc., known to the Amésha-Cpéntas, the good rulers 
and wise, and those Hadmas, prayers, etc., that shall hereafter be inspired and 
formed by Vohti-Mané; 


to whose inspiration was considered to be owing, not the prayers and hymns 
only, but the very implements of the sacrifice. He created and formed 
all, because they were works of the mind, intellect and ingenuity of man, 
all which were his own, 77 man. 

The residue of the chapter recites the good results expected from, or 
desired to be attained by the offering, and again announces and makes 
them known. | 

xt. continues the same subject, in seven unimportant verses. 

xiv. is recited while the Haéma is being prepared, and consists of — 
prayers for benefits, to the worshippers individually, the dwelling, clan, 
race and region. 

xv. praises Ahura Mazda, and the Manthras, HAs and prayers. 

xvi. and xvit. follow Yagna xxxiv., and direct the recitation of prayers, 
questions, etc., “‘that are according to the wisdom of Ahura,”’ i. e., that 
emanate from it, and are published by Him, expressions of His will, rule 


THE VISPERED ; 345 


and supremacy, to be repeated from memory, ‘‘for increase for the 
believing mind,” and this is followed by praises of the prayer, Ahuna 
Vairya, the Gatha Ahuna-Vaiti, and the HAs. 

xvii. is an exhortation addressed to the people, to keep their feet, hands 
and understanding ready for the performance of good works, according to 
_ the law of the Commandment, for the avoidance of unlawful, forbidden, 
_ wicked works [irreligious, as contrary to the divine teachings of the Mazda- 
_ yagnian law or religious doctrine, forbidden by it, and impious]. 


Accomplish good deeds here; afford help to the helpless [by which is probably 
meant more than the words seem to mean, to-wit], render good service to the 
country, and assist the poor and oppressed people of the land. 


The residue of the chapter prays to be heard, 


for the offering of Ahura, through the recitations of the Yacna Haptanhaiti, for 
the praise of the Fire, etc. 

xix. praises the Fire, the Son of Ahura Mazda; the descendants of the Fire, 
the Yazatas, the descendants of the Fire, those sojourning in the (dwelling) of 
Rashnu; the Fravashis of the faithful, of Zarathustra and the pure women, what 
Ahura recognizes as good in the offering, whose Lord and Master, Zarathustra is. 


The translation makesit uncertain whose chief and ruler heis. Probably 
there is corruption or transposition in the text, or error in translation, and 
they are the believers, male and female, the Aryans. 

xx., xxt. One of these contains nothing; the other, only a few praises. 


xxi. This commences thus: 


‘Holy! (¢péntem) we praise Ahura Mazda. Holy! We praise the Amésha- 
Cpénta. Holy! We praise the pure men.’ [And Spiegel says that] cpéntem is 
used here, like Usta, ‘hail!’ In remembrance of the Gatha Cpénta-Mainyiis, in 
praise of which this invocation is recited. 7 


Cpéntem is in the accusative, and, therefore, mot an interjection like Usta/ 
The Gatha Cpénta Mainyfi begins with the words, ‘‘through the Holiest 
Spirit,’’ and (péntem may be the first word in the sentence. If not, it 

was the first of some prayer or invocation, which was here to be repeated 

in full. 

| Next, ‘the fore-knowledge’ is praised. ‘That is [Spiegel says] the seeing 
beforehand the consequences of one’s actions. It is a characteristic of Anra- 
Mainyiis, that he never sees consequences, until too late.’ 


Other passages lead me to believe that by “‘foreknowledge”’ here is 
intended that sagacity, imparted by Vohfi-Mané, which enables men to. 
foresee the results of military movements and other actions and measures. 


346 . JIRANO-ARYAN FAITH AND DOCTRINE 


Then Cpénta-Armaiti is praised, and the creatures created by the Holy 
One (Cpénta-Mainyiis), 


the pure, the first after the understanding among the pure creatures, the all- 
knowing understanding, Ahura-Mazda. [And, in verse 11], ‘Wisdom we praise, 
and Cpénta-Armaiti by her creation and of the Asha, the pure, and the first 
creatures in purity.’ 


The “pure creatures,’ and ‘‘first creatures in purity,’’ here, are neither 
the Amésha-Cpéntas nor men, but the utterances and productions of the 
Divine Intellect, the prayers and Manthras. The first of these ‘‘creatures”’ 
was the prayer, Ahuna-Vairya. And ‘‘the first after the understanding” 
meant those immediately dictated by the Divine Intellect and Wisdom. 

xxiii. to xxvit. These are very short, and consist of praises only, mere 
repetitions of those in other chapters, and needing no notice. And these 
conclude the Vispered. 


THE KHORDAH AVESTA. 


The Khordah Avesta (Little Avesta) consists, for the most part, of 
prayers and the Yashts. The word Yasht (Yésti) means, according to 
Spiegel, “‘invocations,’’ and according to Haug, ‘‘worship by prayers and 
sacrifices.’’ Yaksh, Sanskrit, is ‘‘to worship, to honour,” and yaj, ‘‘to 
sacrifice, to worship, to inaugurate, to give.’”’ Its perfect participle is 
ishta; infinitive., yashtum, whence yashtri, ‘‘a sacrificer.”’ 


’ 


[Spiegel says], The Khordah-Avesta was intended for the use of the laity, and 
all the daily prayers are contained in it. Of these prayers, the greater part are 
in the same language as the rest of the Avesta—not unfrequently, indeed, consist- 
ing of extracts from different chapters of the Yacna. 


Many are in Parsi, and consequently modern. These I shall not notice. 

The pieces that precede the Yashts are: 1. The prayer, Ashem Vohti: 
2. The prayer, Ahuna Vairya, or Yathd Ahi Vairyé. 3. A prayer in 
Parsi. 4. Nirang Kugti (recited during the binding on of the Kucti, or 
religious girdle of the Parsees, which must be bound and unbound many 
times daily, and always with the recitation of prayers. It isa small woven 
cord of white wool, long enough to go round the body three times. Men 
and women alike wear it, and children after they attain their seventh year). 
5. Cros-Vaj. 6. Hos-Banm (prayer at morning-dawn). 7. Qarsét- 
Nydyis. 8. Mihr-Nyéyis (praises of Mithra). 9. Méh-Nydyis (praises 
of the moon). 10. Nydyis-Ardvigur: 11. Atas-Behram-Nydyis (praises 
of the fire). 12. Nirang-Atas. 13.: Vi¢pa-humata. 14. Nanm-ctaisni 
(in Parsi). 15. Prayer to the four quarters. 16. The five Gahs, Havan, 
Rapitan, Usziren, Aiwicritthréma and Usahin. These are prayers that 
belong to the different subdivisions of the day and night. After these, 
the Yashts follow, beginning with the Ormazd Yasht, and ending with the 
Vanant Yasht. Four fragments follow: The first, a conversation between 
Zarathustra and Ahura Mazda, as to the value of the prayer, Ashem-Vohf. 
Second, of the disposal of souls after death. Third, four verses, of which 
the first and second are: 


Creator, whence are here the souls of the deceased, the Fravashis of the pure? 
Then answered Ahura Mazda: From Cpénta-Mainyii is their origin, from 
Vohi-Mané. 


The other two are from Fargard xviii., and in regard to the bird, Paro- 
dars, and Bushyancta with long hands from the north region, urging men to 
continue to sleep after cock-crowing. 


348 IRANO-ARYAN FAITH AND DOCTRINE 


Then follow, the Aferin Paigambar Zartusht, an address of good wishes 
by Zarathustra to Kavi Vistacpa: Afrigédn Gahanbdr: Afrigdn Géthé, 
and Afrigan Rapithwin, and, last, the two parts of the Sirozah, or ‘‘thirty 
days,’’ each part containing thirty short invocations, one for each day in 
the month. 


Spiegel says, of the Yashts, 


Addressed to the good genii (but which are addressed also to Ahura Mazda 
Himself, to stars, the sun, the water-goddess, etc.), that they are, in some respects, 
the most interesting of the Zend writings. They contain numerous legends 
belonging to pre-historic times, and constitute the principal source of our informa- 
tion respecting the old Iranian mythology. Most of them are found in Firdusi, 
but both the names and the circumstances have undergone some little alteration 
in their poetical form, which is not surprising, when we consider the length of 
time which elapsed between the composition of the legends in the old Iranian 
language, and their reproduction by the Persian poet. A few of the legends 
occur also in the Vendidad and Yagna, but the accounts there given are much 
shorter than those in the Khordah-Avesta. 

[Haug says that] each Yasht is devoted to the adoration of one divine being 
only, or of a certain limited class, in which respect, they differ from the prayers of 
the Yacna and Vispered. The devotee endeavoured, by means of all the glorious 
feats, achieved by the respective angel, and the miracles wrought by him, to 
induce him to come and enjoy the meal that is prepared for him, and then to 
bestow a similar blessing upon the present worshipper, as had been bestowed by 
the angel upon his devotees in ancient times. 

These praises are often highly poetical, and on a close inquiry, we find them 
to contain really, in several cases, metrical verses. They are to be traced to the 
songs of the Median bards, who are mentioned by Grecian historians, and the 
primary sources of the legends contained in the Shahnamah. For the legendary 
history of the ancient Iranians, and chiefly for a critical inquiry into the celebrated 
Shahnamah, the Yashts are the most important pieces of the Zend-Avesta. 


Nydyish, Haug says, are “‘praises.’’ In Sanskrit, Nydya is ‘‘rule, method, 
manner, judgment, a syllogism.’’ Whence the NVyéya doctrine is so named, 
as consisting principally of logic. Probably Nydyis, in Zend, meant simply 
‘‘formulas.”’ 


The Afrigans [he says] were blessings, recited over a meal, of wine, milk, 
bread, fruits, etc., to which an angel or a deceased is invited, in whose honour 
the meal was prepared. After the consecration, which only a priest can perform, 
is over, the meal is then taken by those who are invited. 

[And] the five Gahs are the prayers devoted to the several angels who preside 
over the five parts into which day and night are divided. 


I do not propose to go over, in succession, the different portions of the 
Khordah Avesta, but to inquire what they contain in regard to Ahura 
Mazda (connecting what is said in them with cognate passages of the 


THE KHORDAH AVESTA 349 


other books), and to the principal and most important of the other ideal 
beings that were objects of worship and veneration in the time of Zara- 
tustra, and in the days after his, which were yet of the ancient ages of 
Irano-Aryan existence. We shall find, I think, that many of the ancient 
ideas reappear in the later books, enabling us more fully to understand 
the thought of Zarathustra himself. The original conceptions embodied 
in the Amésha-Gpéntas and other personifications underwent, indeed, very 
little change during many ages. | In effect, they survive to this day in the 
Hebraic Kabalah, which, ages after the captivity of the Hebrews, when 
they were subjugated by those who, in their turn, were conquered by the 
Medo-Aryans, reproduced the emanation theory, and other notions and 
conceptions, that had, at that earlier day, been transplanted from the 
Aryan into the Hebrew mind (together with the doctrine of the immortality 
of the soul), and shaped these into a peculiar philosophy, of which there 
is not the least trace in any of the canonical Hebrew books. 


AHURA MAZDA. 


The Fire is ‘‘the Son of Ahura Mazda,”’ i. e., issues or emanates from 
Him, and the Yazatas, or adorable ones, are called in Vispered x1x. “‘the 
descendants of the Fire.”’ 

We find in the Zend-Avesta, no definitions of Ahura-Mazda, no 
discussions as to His nature, no legends in which He plays a part. He is 
not invested with the form, the passions or the affections of humanity. 
He speaks to Zarathustra, but He is not visible to him. He acts and 
speaks through the Amésha-Cpéntas. He is the Creator, wise and benef- 
icent, but He creates by them, and His wisdom and beneficence are 
personified by them. He is just and true, omnipotent and omniscient, ' 
and His justice, truth, all-might and all-knowledge are His emanations. 

“Through my wisdom,” He says to Zarathustra, in the Ormazd-Yasht, 
“through which was the beginning of the world, so also its end shall be.” 
From His understanding, the Manthra-Cpénta proceeds, and the potent 
superiority of the Aryan race. The God of the creed of Zarathustra was 
veritably displayed and acted, in nature and man. 

Among the names whereby He tells Zarathustra, in this Yasht, that 
He is called, are: 


All’ good things created by Mazda, that have a pure origin; the Understand- 
ing; the Endowed with Understanding; Wisdom; the Endowed with Wisdom 
fi. e., He is Himself wisdom and understanding, and has them for His emanations 
and agents]; the All-observing; the Healing; the Creator; the Nourisher; the 
Knowing; the Priest; Ahura; Mazda; the Absolute Ruler; the All-Majestic; the 
All-smiting and All-creating; the Strong; the Great; the Most Kingly; the Well- 
wisest and the Far-seeing. 


He comes to His servants for protection and joy, and promises Zarathus- 
tra that he shall conquer the Drukhs, and the passages in this Yasht, in 
regard to that, show that there are incorporated in it portions of a compo- 
sition of the time of Zarathustra himself. 

In the Sirozah (Kh. Av. xliv.), He is called the strong, majestic, the 
creator of the Amésha-Cpéntas, of the water, mountains, and the stars 
Vanant and Haptdé-Iringa, ‘‘which proceed from Mazda,” although, 
elsewhere, the stars are called ‘‘self-created”’ and ‘‘without beginning,”’ 
and in the Sirozah itself, ‘‘the lights without a beginning, which follow 
their own law.’’ Though created by Him, they proceed from Him, as the 
emanations do, and like the emanations, they are immortal, as He is, for, 
as He never began to exist, so He never began to create. To think, with 
Him, is to create, and being, mind, intellect, wisdom, He never was, nor 


AHURA MAZDA 351 


could be, without thought; to think, to exist, and to create, are with Him 
one and the same. 
Benfey gives the Sanskrit verb, AS, as three different words: 


1. ‘To be, to exist;’ 2. ‘To throw, to leave,’ and 3, as the same with ASH, 
‘to go, take, and to shine.’ 


Eichoft (Parallele des Langues) gives Ash, with the meaning of briller, 
bruler, ‘‘to shine, to burn,’’ and thence the Greek aw, afw; Latin asso; 
Sanskrit d@stran, ‘‘light’?; Greek acrpov; Latin, astrum. 

The original meaning of Asura, Sanskrit, is ‘‘eternal.’’ It means that 
in Rigv. 1. 64, 2. 

Uru is the same as vritu, and Uras as vritas, and vri and vri mean 
“to guard by covering, to screen, to cover, to conceal.” 

“In Him was Life, and that Life was the Light of men.’”’ The Very 
Deity, in the Kabalah, is the Perfectly Hidden and Concealed Light. The 
Rabbi Yitzchaq Loria says (Tractatus 1. of the Book Druschim, or Meta- 
physical Introduction to the Kabalah, Chap. 1.) 


The light, supremest of all things and most lofty and limitless, and styled 
Infinite, can be attained unto by no cogitation or speculation, and its Very Self is 
evidently withdrawn and removed beyond all intellection. IT WAS, before all 
things whatever, produced, created, formed and made, by emanation, and in IT 
was neither time, head nor beginning, since IT always existed, and remains for- 
ever, without commencement or end. 


I think that Ahura meant, therefore, both ‘‘The Eternal Living One, and 
The Most Concealed Light.” 

And from Mah (the original form of which was Magh, ‘‘to be great, 
powerful’’), ‘‘to adore, honour,’’ we have Maha, “oreat’’ and ‘‘light,”’ 
and Mahas, “light, lustre’ (Rigv. vi. 64, 2); Mahasa, ‘‘knowledge,”’ 
Mahiman, ‘‘majesty.”’ And the fact that Mahas and Maha, changing to 
_ Mazda in Zend, mean “‘light,’’ as well as ‘‘great’”’ and “‘excellent,’’ explains 
why neither Ahura nor Mazda is an adjective, but both are nouns, and the 
Deity is styled, indifferently, Ahura Mazda, Mazda Ahura, Ahura and 
Mazda. 

The number of names of Ahura Mazda, given in the Ormazd-Yasht, 
is seventy-five. But most of the manuscripts omit the name, ‘‘Endowed 
with very great Majesty,’ and the thirteenth and eighteenth names are 
repeated in verses 14 and 22. This leaves seventy-two, which, according 
to the Parsees, it should be. And it is curious that this is the number 
of the words of the Hebrew Shem Hammephorash, or ‘‘Great Name,” 


whence was derived the knowledge of seventy-two attributes of God, and of 
seventy-two angels who surrounded His Throne. 


IRANO-ARYAN FAITH AND DOCTRINE 


Ww 
wn 
bo 


And the name which we erroneously read ‘“‘Jehovah’”’ was also made by 
the numerical value of the four letters composing it, thus arranged, 


y) 10 
at, ; by MTs 
oi 21 


clare b 426 


to produce the same number, seventy-two. 

The fact that in both the ancient and later writings, a Fravashi is 
assigned to Ahura Mazda, shows how little has hitherto been known of 
the true Zarathustrian conceptions in regard to Him. 

I do not find in the Zend-Avesta any hint of the origin of Ahura 
Mazda Himself, in the Infinite Time (Zarvane acareno), or of the pre- 
existence of His Fravashi. 

As to the nature of the Fravashis, I will inquire hereafter. 

The creed of Zarathustra was eminently a religious one. Devotion 
and worship are constantly inculcated, and were regarded as divine forces 
and powers. The Holy Word (Manthra-Cpénta, prayer, as the unity that 
includes all prayers) is ‘‘the body of the Fravashi of Ahura Mazda,” and 
of Cpénta-Mainyfi. It is prayer that wins victories, restores peace, makes 


abundance. (Cradsha, sleepless, watchfully protects the creatures of Ahura 
Mazda, the Aryans. He 


no more sleeps softly since the two Heavenly Beings, Cpénta-Mainyfis and 
Anra-Mainytis, have created the world, because he is resolute to protect the 
land of Iran, and wars day and night with the Mazanian Daevas, conquering and 
converting them. 


When Zarathustra, in the Gatha Ustvaiti, imputes to Ahura Mazda 
the creation of all pure creatures, and the sustaining of the universe, the 
making of light and darkness, the dawns, noons and nights, the love of 
father for son, he asks also how he shall maintain for himself, the religious’ 
faith, which the Divine Wisdom, Vohfi-Mané, teaches; the cow that 
continually made prosperous the Aryan realms; and how he should, by 
piety, make himself worthy of reward. 

The ideas of Paul, as to the absolute omnipotence and sufficiency for 
salvation, of faith in Christ, without works, went beyond those of Zara- 
thustra, who by no means considered faith as enough, without works in 
maintenance of it. ‘‘Purity’’ was not faith or doctrine alone. It included 
thoughts, words and works. It is true that the works were chiefly of a 
devotional and warlike nature, and that Paul evidently deemed it merito- 
rious to be persecuted for his faith, and did inculcate good morals and 
purity of life and conduct. 


AHURA MAZDA 353 


Paul wrote to the faithful, who inhabited great, rich and luxurious 
cities, swarming with all the vices and spoiled by all the luxuries of a long 
civilization. Zarathustra addressed a hardy, rugged, simple and frugal 
people, of soldiers, herdsmen and farmers. And the teachings of the two, 
nevertheless, agree in this, that they considered the faith and the works 
in maintenance and extension of the faith, to be the only true excellence, 
and the only valid title to success, prosperity, and the favour of the Deity. 
In all that, and in regard to the efficacy of prayer, and the nature of the 
Deity, one religion is but the other re-produced. Ours owes nothing to 
Semitism, but a few names and phrases. 

Anra-Mainyus is not represented as a fallen angel or spirit, nor as 
created by Ahura Mazda. He and Cpénta-Mainyf are co-eternal, but He 
and His emanations are always represented as overcome by the good. Dr. 
Haug thinks that “Ahura Mazda is the Absolute Unity, from which both 
Cpénta and Anra-Mainyfis proceeded.’’ But the ideas of Zarathustra were 
clear and precise enough. Ahura was the Absolute and Perfect Light, 
Life and the Good and True. Zarathustra did not conceive of darkness 
emanating from light, for that which 7s the emanant, emanates from itself, 
nor of death as emanating from or produced by life; nor of evil as emanating 
from, flowing out of perfect good; nor of falsehood flowing out of the perfect 
truth. 

But the absence of the light occasions and is the darkness, and Zara- 
thustra did not conceive of Ahura Mazda as creating this darkness, which 
was the absence of Himself or of His efluence. By withdrawing Himself 
and His out-flowing, He gave occasion for the darkness, which thus 
existed co-eternally with Himself, and uncreated like Himself, the twin of 
Cpénta-Mainyfi, but not of the same Father. 

So he deemed evil, death, and falsehood, to be but the absence and 
non-existence of good, life and truth. If Ahura had created the light, or if 
His own existence (He being the hidden light) had had a beginning, there 
would have been eternal pre-existence of darkness, not His creature, but 
independent of Him and self-existent. Nothing is clearer than that, if 
there had never been light, darkness would always have existed, without 
beginning, and that if light and Ahura were to cease to exist, darkness 
would continue to be, without end. We can no more conceive of it, than 
of space and nothingness ceasing to exist, or to be. 

Ahura Mazda is a merciful and beneficent Deity. He does not, like 
the Yehuah of the Hebrews, slaughter His own people by tens of thousands, 
for small offences, complainings and discontent. He tempts none, nor 
hardens the heart of any one that He may have reason and cause to 
punish him. He is never represented as angry, jealous or vindictive. The 
smell of blood is not sweet in His nostrils. The unbelievers, Drukhs and 


354 IRANO-ARYAN FAITH AND DOCTRINE 


Turanians, are creatures of the Daevas and of Anra-Mainyfis, and He smites 
them in battle, but He does not order the murdering of women and children, 
and the conversion of these infidels is more desired than their destruction. 
He even empowers and advises Zarathustra to settle unbelievers in the 
conquered country, that it may be improved, and we find the Fravashis 
of Turanians praised among the Aryans. 

The Zend-Avesta nowhere revels in descriptions of the horrid atrocities 
of a merciless barbarism, or of the miseries and agonies of the enemies of 
Zarathustra’s God. It could truly have been said of Ahura, ‘‘He is a 
Spirit, and those who worship Him, must worship Him in spirit and truth.”’ 

He was a spiritual God, a pure spirit, and this expression represents 
the same idea, with the same vagueness, to us, as the original did to 
Zarathustra. Of course, he could not define spirit. In one sense, it is a 
word that expresses only negatives. But He was power, wisdom, benefi- 
cence, dominion, life, health, and the power of production, and then, as 
now, He was, while profoundly hidden in the inscrutable mystery of His 
nature, represented to the Aryan mind by these attributes, which it 
personified. 

Of idol-worship, and the deification of men, we find no trace; nor does 
there seem to have been, in the original Zarathustrian faith, any worship 
of the sun, moon or stars. Mithra was not then the sun. It was not 
attempted to make images of a being conceived of as perfectly spiritual, 
as light not cognizable by the senses nor attainable unto by the intellect. 
It was as impossible as it would have been to represent by a visible image, 
the Ainsoph of the Kabalah, or the Father or Buthos of the Gnostics. 
Nor could any be made of the Amésha-Cpéntas, that were but His names, 
powers and attributes personified—rays, emanating and radiating from the 
hidden infinite and uncognizable light. 

Neither was there any conception of Him as of male and female nature, 
to create in later days an obscene worship like that of the Lingam. To 
that, the emanation doctrine is utterly opposed. 


CPENTA-MAINYU. 


I have already spoken of Dr. Haug’s ideas in regard to Cpénta-Mainyfi. 
It is to be noted, first, the Cpénta-Mainyfi is not one of the seventy-two 
names ascribed to Himself by Ahura Mazda in the Ormazd-Yasht; and, 
second, that in the Farvardin-Yasht, it is said of the Amésha-Cpéntas or 
their Fravashis, ‘‘who are all seven of like mind, of like-speech, like-acting ;’” 
and that the same is repeated in the Zamyad-Yasht. Being seven in 
number, either Cpénta-Mainyfi or Cradsha must be one of them; and 
that Cradsha is not, I hold to be absolutely certain. Worship or devotion 
is not an attribute of the Deity, nor an emanation from Him. 

Cpénta-Mainyfi is so named in the Gathas, apparently as a mere name 
of Ahura Mazda, as to cause me to conclude that they were absolutely 
identical. Nor is Cpénta-Mainyfi ever called an Amésha-Cpénta. 

The Kabalistic idea as to the first originated, may serve to explain this. 
The Rabbi Cohen Irira, in the Porta Celorum, demonstrates by thirteen 
reasons, ‘‘that from the first cause, or first principle, or origin, there 
immediately emanated only a single originated [Principiatum],’’ which the 
Rabbi Jitzchaq Loria, following in the footsteps of that great luminary 
of the law, Rabbi Schimeon ben Jochai, in the Book Sohar, called Adam 
Kadmon, ‘‘the primal man’’ (or individuality); and which the still earlier 
Kabalists called Kether Aliun, ‘‘the Highest Crown”’ (or Circle), Corona 
Summa. 

[The first reason is]: Because from one, as one, one only emanates; and 
from the same, always remaining in its own same identity, nothing but the same 
can proceed. Hence, from that one simple existence, by a single act, that act 
not in any wise severed from himself, nothing can emanate but a single originated 
aris _ Nor does he use various instruments and diverse media; because 
neither had there become, before the first originated, which is the instrument and 
medium as to all subsequent originates, any other medium or instrument; nor was 
there any after it, besides the origin himself, unoriginated [Principium tpsum 
sine principio], from whom immediately emanated this first originated, which, 
after its emanation is the medium to all other originates. 


The fifth reason, after showing that every manifold is reducible to some 
unity; and that the higher unity embraces the multitude of specific forms 
in itself, and emits and produces them outwardly from itself; as all heat 
and light may be reduced to the primal heat and light, and all souls to one 
primal and perfect soul, all intelligences to the first and perfect intellect; 
and all this manifold and unity to the first and perfect Unity, proceeds 
to argue that: 


356 IRANO-ARYAN FAITH AND DOCTRINE 


they are subordinate and subject to the first and perfect originate, which, because 
it also is generically the same, is the determination and measure of the others, the 
which, the nearer they approach to it, or the more remote they are from it, are 
thereby more perfect or imperfect, and in the same proportion have more or less 
in common with it, are more or less Jike it. Hence results the existence of a Primal 
Unity, one, extremely perfect, but emanate, to which all else is referable, emana- 
tions as well as numbers. 

[The thirteenth argues], . . . . This originate has the most perfect 
similitude to the first cause; for else that first cause would not have attained the 
end aimed at by every Efficient, to-wit, that it strives to make its effect in every 
possible mode like unto itself; nor would the power and most lofty and admirable 
majesty of the cause be in the highest degree possible displayed and manifested 
in the first originate . . .  . that first and perfect originate, proceeding from 
the cause uncausated by any other, from the cause of all causes, and origin of all 
origins; and which originate is yet itself, by its unshared potency and excellence, 
the cause of inferior causes, but not of all causes, as if infinite; for then it would 
be the cause of Itself. And although it is the cause of the causes that succeed it, 
and follow each other in due gradation under it, still it is also causate or originate. 

. It is itself one and perfect, from one who is perfect; and it contains 
within itself, and projects out of itself, by the virtue of its cause, through which it 
exists and operates, whatever is contained in the five systems . 

[And, in Dtssert. 11:] Whence that appears, to which we and all fre Kabaligt 
agree; that one originated person be admitted, the only highest, immediately 
proximate to the first cause, emanated with every possible perfection; and that 
(IT is the cause, through the power of the infinite, of all inferior existences. 


And the same thing is expressed by the Apostle John, in the sentence: 


In the beginning was the Word, and the Word was with God, and the Word was 
God; all things were made by Him, and without Him was not anything made 
that was made. 


And, as all the Sephiroth below Kether were contained in and proceeded 
forth from Him; so the other six Amésha-Cpéntas were contained in and 
proceed forth from Cpénta-Mainyf. 

In the Farvardin-Yasht, Cpénta-Mainy@i upholds the heaven, the water, 
the earth, the trees, the children in the womb; and the Fravashis of the 
pure uphold Him. And in the same (v. 76), it is said of the Fravashis: 


Who at that time stood on high, when the two Heavenly Ones created the 
creatures; the Holy Spirit and the Evil. 


In the Ram-Yasht: 


I bear the name Air, because I lead away (vayémz2), the creatures, both those 
which Cpénta-Mainyus has created, and those which Anra-Mainyus has created. 


In the Zamyad Yasht, Cnavidhaka is represented as saying: 


‘I will lead away Cpénta-Mainyfi from the shining Garé-nemana. I will make 
Anra-Mainyus ascend from the bad hell.’ And ‘the strong kingly majesty’ [is 


CPENTA-MAINYO 357 


praised], ‘in which Cpénta-Mainyus and Anra-Mainyus viewed themselves. In 
this each of the twain plunged his imperishable, very swift limbs. Cpénta-Mainyus 
drew through the body [or perhaps, ‘caused them to draw their bodies through.’ 
The Zend is astém franharéchayat. Sp.) of Vohfi-Man6é and Asha Vahista and 
the fire, the son of Ahura Mazda, Anra-Mainyus drew through the body of Aké- 
mano and Aeshma with frightful weapons, and Azhi Dahaka and Cpityura, the 
cutter-to-pieces of Yima. 


“Drew through the body of Vohfi-Mané,” is nonsense so indefensible 
that I wonder Spiegel should not have looked more carefully into the 
meaning of the Zend phrase. 


Bopp ($1009) speaking of prepositions used as prefixes, says: 


Pré (insep.) formed by a very ancient syncope from para, means ‘before, in 
front, forwards, forth.’ To it corresponds, in Zend fra or frd; in Greek apo; in 
Latin pré; in Lithuanian, pra (insep.) ‘before;’ in Sclavonic, pra-, pro-; in Gothic, 
perhaps fra-, our ver; in old High German, fra, transposed far, for, fir, fér; [and, 
in note], If we take fré as the ancient form, we will recognize in it an instrumental, 
as in the Sanskrit, pra. ([Benfey gives], Pra, prep., ‘before, forward, away, pre- 
eminent, excessive, beginning.’ And, pras, ‘to extend, to bring forth;’ whence 
prasara, i. e., pra+srit+a, ‘who or what proceeds, going forward, etc.’; prasava, 
‘bringing forth’; prasavitre, ‘a father’; pras#, ‘a mother, a mare’; prasiti, ‘bringing 
forth’; prdana, i. e., pra+an-+a, ‘breath, air, wind, a vital organ, one of the five 
vital airs, the Supreme Spirit.’ : 

Harech, in Zend, means ‘to emit, to pour.’ I find no other meaning ascribed 
to it. Causal forms, in the Zend, are formed exactly in the same manner as in 
Sanskrit, by lengthening the vowel of the root, and adding the syllable aya; ex- 
ample, vi-shdvayat, ‘he made go asunder,’ from shu, ‘to run, to go;’ ava-¢tayat, ‘he 
fixed, established,’ from ¢té, ‘to stand.’ (Haug. Essays, 60.) 

[Bopp says, §109a. 6] that the tenth class of verbsadds aya to the root, and that 
all causals follow this class; and, indeed, from every root a causal can be formed 
by the addition ay, as in Véd-aya-ti, ‘he makes to know,’ from vid; Srdv-aya-tt, 
‘he makes to hear,’ from §ru. And [§739], the Sanscrit and Zend causal is, in its 
formative character, identical with that of the verbs of the tenth class, as in 
Kdrayaémi, ‘I cause to make;’ and in Zend, ¢rdvayémi, ‘I make to hear.’ 

[From sri, Sansk.], ‘to flow or flow to, to blow, to go to;’ [caus.] ‘to extend;’ 
with pra, ‘to proceed, pass, break forth, extend’ [caus.], ‘to stretch forward or 
out;’ are sara (adj.) ‘who or what goes, going;’ saraka, ‘going, moving;’ sarat 
‘air, wind;’ [participle Sarant, ‘flowing’]; sari, ‘a water-fall;’ sarit, ‘a river’ [and 
hence, in Zend (the Sansk. s, commonly changing into h)], harech, ‘to emit, pour, 
pour out;’ [and the causative] haréchayat, ‘he poured out, emitted, made to flow 
or flow out.’ 


’ 


Agtem is the accusative of acti, ‘being, existence;’’ and, derivatively, 
as existing, ‘‘body.’’ Of course the original meaning is correct. 

This is enough to know, that instead of “drew through the body,” 
Astem franharéchayat means ‘‘spiritually sent forth or emitted being into;’’ 
for I do not find that either pra in Sanskrit or fra in Zend takes 7 as a suffix 
in composition; and I take fran to represent the Sanskrit prana. The 


358 IRANO-ARYAN FAITH AND DOCTRINE 


meaning is thus clear that from Cpénta-Mainyfi proceeded by emanation, 
or flowed forth the spiritual being of Vohfi-Mané, Asha-Vahista and the 
Fire; and from Anra-Mainyus, Ako-Man6é, Aéshma, Azhi-Dahaka (the 
Snake Dahaka) and Cpityura. Nothing could be clearer than this expres- 
sion of the emanation doctrine. 

In fragment xxxix., the souls of the deceased, the Fravashis of the 
pure, are stated to have their origin from Cpénta-Mainyfi, from Vohf- 
Mané. The former is that light, intellect or wisdom “that dwelleth in 
God;” as is said in the Porta Ccelorum, of the first and primitive emana- 
tion produced immediately from the first cause, 


Adam Kadmon, that which is inherent in Himself, the Unrevealed Intellection 
and Divine Thought, from which the supernal light afterwards flowed forth, 
expanding itself into five Sephirothic Decades. 


And these Sephiroth, we are informed (‘‘persons or lights’’), are not 
creatures per se, but ideas, and rays of the Infinite, which by different 
gradations so descend from the Supreme Source, as still not to be severed 
from it; but it, through them, is extended to the production and government 
of all entities, and is the single and perfect universal cause of all, though 
bécoming determinative, for this or the other operation, through this or 
that Sephiroth or mode. 


God produced all things by His intellect and will; and of His free determina- 
tion; and although He could have immediately produced all things, He willed to 
produce them by the mediation of His Sephiroth and persons, which, though they 
are originates, are still not Hiscreatures, but His rays, by which He is enabled most 
perfectly to manifest Himself, and that the more perfectly by producing the 
causes themselves, and the causes of causes, and not merely the vile effects. 

God produced, in the first originate, all the remaining causates; for, as He 
Himself is most simply one, and from one simple being only one can immedi- 
ately proceed, hence it results that from the first, supreme, infinite unity, one and 
all flowed forth at the same time . . . . Wherefore this first and perfect 
originate, in the oneness of its essence, and without distinction of place and time, 
contained in itself all other causates. 


Cpénta-Mainyi, then, is the Unrevealed Divine Intellect, the Hakemah 
of the Kabalah, thinking, but containing its thoughts within itself. 

It ought to be possible to ascertain the exact meaning of the name of 
this divine, self-existent Supreme Intellect; but as to one part of the same, 
there is a distressing uncertainty. It is at least certain that Cpénta neither 
means “‘white’’ nor “‘holy;’’ and I think it quite as certain that it is signifi- 
cant of more than either of these words expresses. 

There is no doubt at all as to the real meaning of the word Mainyi 
and that it is identical with the Hakemah of the Hebrews. 


CPENTA-MAINYU 359 


It is from the Sanskrit root man, the original meaning of which was 
“to think.’’ In the Rigveda, also, it has the meaning of ‘‘to know,’’ and 
“make known or declare.’ From it, manas, ‘“‘mind, intellect;’’ and manus, 
for original manvant (‘‘thinking’’), ‘‘man;’’ and mantra (as fruit of the 
intellect, or manifestation of it), ‘““hymn.”’ 

) From this root man come the Greek pew, pevowaw; Latin menisca, 
memint; Gothic, man; German, meine; English, mean, mind, memory; 
Lithuanian, menu, Greek, yevos. 

Médn means, according to Benfey, “‘to honour’; according to Eichoff, 
“to inform, advise, warn.”” From it, the latter says, come, Greek, LnNvuw ; 
Latin, meneo, mando; German, mahne; Russian, manin; Greek, unvuats, 
pavreta (prophecy). 

And in the Zend, from man, ‘‘to think,’’ come manas, mané (gen. 
mananho), ‘‘mind, thought, intellect;’’ Mazthra, ‘“hymn;’’ and Mainyu, 
matnyus, ‘‘the intellect or mind.”’ ‘‘Spirit’’ is a word that does not at 
all express the meaning of the original word ‘‘Mainy#.’’ 

Professor Bopp ascribes to Cpénta the meaning of “holy,” and says 
that “there must originally have been a Sanskrit ¢vanta corresponding to it 
as the Lithuanian szanta indicates. 

Bleeck translates it by ‘holy; and Haug by ‘‘white, bright, holy.” 
Its derivation is uncertain. There is no doubt that it answers to the 
Sanskrit ¢venta or svanta, if there is such a word in that language. And it 
is an adjective, because we find its superlative ¢pénista. 

Svdnta, in Sanskrit, means ‘‘the mind,” and is also the perfect participle. 
passive of svan, “‘to sound,” meaning ‘‘sounded.’”’ As meaning ‘‘mind,’’ 
it must be from Sva, a reflective pronoun, meaning ‘‘one’s own self,’ 
whence are svaja, ‘‘self-born,”’ svadhd, ‘‘spontaneity, self-will, strength.” 
But this admits of no degrees of comparison. 

Cu, sru, means “‘to flow, be divulged, transpire, to let flow, shed;”’ 
‘Causative, srdvaya, ‘‘to cause to flow;’’ and if Svanta or cvanta could be 
derived from this, it might mean ‘‘emanated”’ or ‘‘emanation;’’ but neither 
would this admit of a superlative. 

(vas means ‘‘to breathe;”’ gvasita, ‘‘breathing, breath;’’ causative, ‘‘to 
re-create;’’ d¢vasta, “‘re-created,’’ dgvasita, ‘‘blessed;’’ cvasa, “breathing, 
breath, air, wind.”’ 

Cvt, means ‘‘to swell, to increase.’ 
sive of this is ¢dna. 

Cut, an old denominative, based on a verb cui, means ‘‘to be white,”’ 
as guind does also; and from the former is gveta, ‘‘white, wearing white, a 
white cloud, the planet Venus.” It is not to be believed that so insignifi- 
cant a term as ‘‘white’’ was connected with, or formed part of, the names 
‘of the Supreme Deity and His Emanations. 


’ 


But the participle of the perfect pas- 


360 IRANO-ARYAN FAITH AND DOCTRINE 


I find ¢pan and ¢pen, in the Zend, having ascribed to them the meaning 
of “thriving;’’ and ¢pénisté, as meaning ‘‘most excellent.’’ These may 
have come from gui, ‘‘to swell, to increase.” 

There is in Sanskrit a verb cudh, probably, Benfey says, for original 
cvadh, ‘‘to be purified, to become pure;’’ participle, perfect, passive, guddha, 
‘pure, white, faultless, innocent.’’ Svad and Svdd mean “‘to taste, eat, please, 
be liked.’’ Hence svddu, ‘‘sweet, agreeable, handsome.”’ 

Svastha, in Sanskrit, means “‘relying on one’s self, resolute, self-sufficient, 
independent;’’ Svdtantrya means “independence; as svdmm means, 
“proprietor, master, sovereign,’ and svdémya, ‘‘ownership, mastership, 
supremacy, dominion.” 

Su, Sanskrit, ‘‘to beget, bear, bring forth;’”’ also, ‘“‘to possess power or 
supremacy.” 

It would be idle to suppose that the meaning of the word in question 
will ever be ascertained with positive certainty. If we can say what 
meaning it cannot have, and that it must have one of two or three others, 
we shall have to be content. 

If ben, ¢pan, in the Zend, are from gvi, Sanskrit, ‘‘to swell, increase,” 
Cpénta would mean ‘‘great,’’ and derivatively, ‘‘excellent,’’ as “‘excelling;” 
so that ¢pénista might mean ‘‘most excellent.’’ (Cpénta should mean the 
opposite of Avra, for otherwise it stands alone among all the seven A mésha- 
Cpéntas, all the others being the exact opposites of the emanations that are 
their antagonists. Anra-Mainytfis being the mischievous, harmful, malefi- 
cent mind, Cpénta-Mainyus should be the beneficent one. 


Now the Sanskrit has the advantage of being able to use the participles in 
ta, which are properly passive, with active, and, indeed, with a perfect meaning, 
and this power is very often employed. (Bopp, $513.) [And if ¢pénta represents 
a Sanskrit cvanta, from vas, it may have had the same meaning as the causative 
of that verb, with the preposition 4, i. e.], ‘refreshing, inspiring with courage, with 
hope, consoling.’ 


If from su, it may have meant, ‘‘producing, creating, bringing forth,” 
in opposition to destroying; or ‘‘possessing power or supremacy; supreme;” 
or if from sva, ‘‘self-existing, independent.’’ On the whole, I think it 
must have meant ‘‘beneficent.”’ 

It is quite true that there is no special attempt in the Zend-Avesta to 
explain this theory of the various emanations from Ahura Mazda. Neither 
is there any in the Hebrew writings to explain the Nature of the Elohim, 
and their relations with Yehuah. And there is certainly none whatever, 
in our New Testament, to explain the nature of the Holy Spirit, or its 
relations with the Father or Son. As to that, we are wholly left to conjec- 
ture; and as to the Word we have precisely the expressions of Philo, which 


CPENTA-MAINYO 361 


only repeat the ideas of the Zend-Avesta, with somewhat more of develop- 
ment. 

Ahura Mazda himself is not defined. The very deity is incapable of 
definition. We can speak only of his attributes and action. 

And it is also true that the Parsees do not attach to the Amésha-Cpéntas 
the same ideas that I suppose to have been originally embodied in the 
conceptions of them. They have entirely lost, ages ago, the philosophical 
interpretation. Nor is this an exceptional case. If we were not influenced 

| by preconceived opinions, we should not doubt that the Elohim were 
personified potencies of Yehuah; if, indeed, they were not originally subordi- 
nate gods, not emanating from him. 

. Nor, as I have said, is it doubtful in what sense the words and _ phrases 
current at the time, in regard to the Word and Wisdom and Holy Spirit, 
were used by Saint John. He used them in the same sense as Philo did. 
In any other, and unexplained, they would have misled those to whom he 
) wrote, for they had a current and accepted meaning, in which, of necessity, 
they were used by. all writers. The Logos, or Word, and the Holy Spirit, 
of that gospel, were precisely the Logos and the Holy Spirit or Wisdom, of 
Philo; and the expression, ‘‘I and my Father are one,’’ meant that he had 
emanated from the Father, who was limitedly manifested in and by him; 
-andit meantno more. The new meanings which afterwards were accepted 
and became current, were the substituted and untrue meanings of the 
interpreters. If the original and real meanings were accurately expressed 
in the translation, many doctrines and some sects would disappear. 

The various sects of Gnostics owed their origin and being to the use 
of these words and phrases, in their current sense. They merely developed 
the emanation theory, expanding it into fanciful details; and they never 
departed as far from the original and true reading, as those did who invented 
ithe now current notions in regard to the Trinity, in which hardly a trace 
of the old philosophical idea remains. The ideas of the writer of the 
fourth Gospel were inherited legitimately from Zarathustra. 


‘ 


The first three Sephiroth of the Kabalah are steps of the descent from 
the unfathomable abyss of the absolute, the unmanifested, the infinite, 
the beyond the reach of cognition by the senses or the intellect, to the 
creation of individualities. In the view of the Kabalists, all individuals 
are contained in species, and all species in genera, and all particulars in a 
universal, which is an idea, abstracted from all consideration of individuals; 
not an aggregate of individuals, but, as it were, a one, an Ens or Entity, 
orior to any individual, containing them all, and out of which they are all 


| 


| 


362 IRANO-ARYAN FAITH AND DOCTRINE 


in succession evolved. Every thing actual must also first be possible, 
before it has actual existence; and this possibility or potence was to the 
Kabalists a real Ens. Prior to the evolvement of the universe, it had first 
to exist potentially, the whole of it, with all its individuals, included in a 
single unity. This was the idea or plan of the universe; and this had to be 
formed. It had to emanate from an Infinite Deity, and be of Himself, 
(as a thought is of the soul), though not His very Self. 

The infinite had to limit and determine itself, in order to manifest itself 
at all; in order to act at all, even by intellection. 

All these ideas in regard to emanations and manifestations, grew out 
of, or were developments of, those in regard to fire. The universal, fire, 
regarded as unmanifested, and of course as severed from light and heat, 
which are its effects or its outshowings, was invisible, and not cognizable 
by the senses. It was like the invisible soul, only manifested and revealed 
by thought, word, and work or act. The visible fire was itself manifested, 
by determination and limitation which gave it a distinct.and limited being. 
Its flame, light and heat are all of it of which the senses can have cognizance; 
and each of these was an outflow, emanation, manifestation or revealing 
of itself, its very self remaining unrevealed. The infinite light cannot 
reveal itself in its infinity, but only limitedly. It must, as it were, divide 
itself into portions. They contain the light, heat and flame. They are 
the light, heat and flame; for, if these are taken away, there is no visible 
fire. 


These ideas were readily applied to the divine intellect, when it took 
the place of the fire, which thereupon became its outflowing. Kether was 
the divine will. Hakemah and Bainah are laboriously explained in 
the Kabala, to be, as it were, male and female; and from their congress 
results Daath, not a Sephirah, but the thinking, intellection—the product 


of the divine intellect, in action, but not the thoughts that this action of 


thinking generates. 

If we put aside the difficulty which the impossibility of conceiving of 
the infinite as in any way conditioned, as thinking, reflecting, considering, 
resolving, etc., caused the Kabalists; and can simply regard the operation 


as taking place within the infinite itself, we may understand what they 
meant by Hakemah, Bainah and Daath. The first was the intellectual | 


energy or power of generating thought; the second, the productive capacity 
of being impregnated, and producing the action of thinking, and the 


consequent thoughts. And thus the idea of the universe, i. e., the universe | 
itself in idea and possibility, existed in the intellect of the deity, not mani-_ 


fested, but definite, precise and real. 


| THE OTHER AMESHA-CPENTAS. 


In the Ormazd-Yasht, Zarathustra asks Ahura Mazda, what is the 
nightiest of the Manthra-Cpénta, the most victorious, most majestic, 
vhich most brings fulfilment to prayers, etc.; and is answered: 


Our names, the Amésha-Cpéntas, O Holy Zarathustra, that is the mightiest of 
the Manthra-Cpénta, etc. 


That is, to repeat these names, or to call upon me by them, is the most 
-fhicacious of all adoration. 

For, to repeat the names was to ascribe to Ahura all the powers and 
yotencies, the grace and beneficence, embodied in these emanations; and 
‘onstituted an explicit and formal profession of faith. 

The Atas Behram Nydyis, a brief invocation, is as follows: 


Purify me, O Divine, give me strength through Armaiti. Holiest, Heavenly 
Mazda, give me at my prayer, in goodness, strong power through Asha, fullness 
of blessings through Vohfi-Mané. Give me certainty to teach afar for prosperity 
that which is of the kingdom that belongs to the blessings of Vohfi-Mané. Teach, 
O Cpénta-Armaiti, the law with true faith. Zarathustra tenders the life out of 
his body, voluntarily, to the service of the faith. 


_We have seen that these and the other Amésha-Cpéntas are emanations 
f Ahura Mazda, contained in the divine wisdom or intellect, Cpénta- 
Mainyds: and if the reader thinks the whole emanation doctrine absurd, 
2t him reflect whether the Amésha-Cpéntas and Sephiroth are any more 
o be deemed imaginary, mere attributes of deity, ideal personifications 
ind not actual existences, than the magnetic force is a merely ideal some- 
vhat, a name for a particular action of the omnipotent divine power. 
f forces are distinctly substantive, and the deity acts by and through 
hem, why may not His other potencies, His wisdom and beneficence, be 
avested by Him with the same substantiveness and like energy; or must 
ve hold that the whole and very deity acts directly in the exertion of 
very minute material force? 

At all events, to deny the truth of the theory of emanation is to deny 
he original Christian doctrine in regard to the Word, which was in the 
eginning with God, and which was God. It is beyond all question that 
he writer of the gospel according to Saint John used the words and phrases 
hat Philo had used, in the same sense as that in which they were used by 
hat expounder of the Hebrew philosophy of Alexandria; and regarded 
‘hrist as an emanation from. the deity, and the Holy Spirit or ‘‘Ghost”’ 


s the divine unrevealed, unuttered wisdom, which, uttering itself, became 
he Word. 


364 IRANO-ARYAN FAITH AND DOCTRINE : 


The origin and age of the notions contained in the Kabalah of the | 
Hebrews, have long been subjects of anxious speculation. Their age has 
always been unknown, and their origin hidden in the mists that obscure 
and darken all the past. <A very high antiquity has always been claimed 
for them as traditional, by the Kabalistic commentators: but it has never | 
been known that they were not Hebraic, but were learned by the Jews. 
from their Median masters, who overturned the Assyrian Empire, and | 
planted the Irano-Aryan ideas, the Zarathustrian philosophic religious — 
doctrines at Babylon. The Hebrew Theosophy was anthropomorphic. | 
Jehovah had, with them, the attributes, the passions and even the form | 
of humanity; and the writer of the book ascribed to Solomon and by us | 
known as Ecclesiastes expressed the religious faith of all the people, when 
he declared that the existence of man, like the existence of the animal, 
ended at his death. The immortality of the soul was an unknown doctrine | 
to them, until they learned it from the Medo-Aryans; and even in the time | 
of Christ, it was the doctrine of only one of the two great Jewish sects. 
Metaphysical ideas as to God and the soul, they had none at all. There. 
is not a trace of any philosophical doctrine in their books. | 

I think that the Kabalists can help us to understand the Zend-Avestic 
ideas of the emanation of the Amésha-Cpéntas, and the meaning of the. 
Fravashis. | 

I translate the following passages from the Pneumatica Kabbalistica, 

called Bith Alohim, of Rabbi Abraham Cohen Irira of Portugal, contain- 
ing the doctrines of Rabbi Yitzchaq Loria, in the second volume of the: 
Kabbala Denudata. 


Dissertation 1., Chapter 1., commences thus: 


From the certain Soharistic discourse of the Book Raja Mehimna, of The 
Faithful Shepherd; is shown the sublimity of the infinite God, the. good, highest 
and first; and how from Him depend (dependeant, hang down), the four worlds — 
of emanation, creation, formation and fabrication. 


Ascribing the doctrines to Moses, from whom the elders and prophets. 
who succeeded him received them, from these the men of the Great! 
Synagogue, and from these Rabbi Schimeon Jochaides, from whose. 
_ Treatise in Hebrew, Raja Mehimna, the writer quotes, he thus translates 
into Latin. | 


§ 2. For before He had created an idea in the world (that is, a particuldl 
limited and intelligible nature); and formed anything having figure, He was 
alone, without form and similitude (that is, there could neither be cognition of 
Him nor could He be in any wise comprehended). For who could have cognition | 
of Him, when He was without idea or figure? °. | 

§ 3. But after He had made this idea (that is, that limited and intelligible 
nature), which the ten numerations [Sephiroth] are, . . . . He descended there- 


THE OTHER AMESHA-CPENTAS 305 


by, so that by this idea He could be called by the tetragrammatonic name; so 
that they [created things] might have cognition of Him, in His proper similitude. 

$7. A conception of Him can only be had to such extent as He exercises 
dominion over some attribute [yea, over all creatures]: than which attribute, 
nothing is higher . . . . when abstracted from Him, it has no attribute, nor 
conception, nor idea, but is only like a Sea extended throughout some great recep- 
tacle, such, for example, as the Earth is, where the Sea makes for itself a certain 
concave figure, so that we can there begin to make some estimate of it. 


$7. E. g., the source [or spring] of the sea is one somewhat [unumquid|. If 
from this a stream goes forth, commensurate with its extension revolving in that 
receptacle, . . . . the source is the first somewhat, and the stream going 
forth from it, the second. Then let it make a great receptacle, as if one should 
dig a great basin, and this be called ‘Sea;’ and this will be the third vessel. Now 
let this great vessel [basin] be divided into seven channels of rivers, such as oblong 
vessels are, so that the waters may flow forth from the sea in seven rivers; and the 
spring, the fountain, the sea and the seven rivers make ten. 


$9. So the cause of causes made ten numerations [Sephiroth, from Sephir, 
‘to act, sculpture, write, number, writing, a book;’ emanations, out-flowings, 
[from e-manare, ‘to flow from or out of’) and called ‘the spring’ (or hidden source), 
‘crown’ [Kether], for there is no limit there of the out-flowing of light, wherefore 
He called this, like Himself, Infinite; for, also, this has no similitude or figure 
and there is no vessel in which it can be contained and whereby it can be known 
by any cognition. 

$10. Then He made a certain small receptacle [vasculum], which is the letter 
Yod; and He fills this from that source, and it is called the fountain pouring forth 
wisdom; and in this He called Himself wise; and the vessel itself He called Khakemah, 
‘Wisdom.’ | ; 

$11. Moreover He made a great receptacle, which he called ‘Sea;’ and gave 
it the name Bainah, Intelligence |Understanding, Intellectus]. In this He called 
Himself ‘intelligent’ or ‘instructing.’ He is wise from Himself, and intelligent 
from Himself. But this wisdom is not called wisdom from itself, but by reason of 
that intelligent which fills itself from it. For if it [wisdom] were taken away 
from it, intelligence would remain dry . 

$12. Then that takes place which is said (Isaiah xi. 15), ‘And. shall smite it 
in the seven streams;’ to-wit, into seven precious vessels, to which the following 
names are given: Gadolah, ‘magnificence or benignity;’ Gaborah, ‘rigourousness’ 
[‘severity, austerity or strict justice’]; Taparat, ‘beauty;’ Natzakh, ‘victory or 
overcoming;’ Hud {or Havad], ‘glory;’ Yesod, ‘foundation’ [‘permanence, stability’]; 
and Malakoth, ‘dominion’ [Regnum, ‘rule or reign, empire’]. And in magnificence 
He called Himself ‘great’ and: ‘benignant;’ in rigour, ‘robust’ (‘strong’); in beauty, 
‘beautiful;’ in victory of victories, ‘hero conquering in battles;’ in glory, ‘our 
glorious maker’ [Conditorem, ‘establisher’]; and in foundation, ‘just.’ And in 
foundation all things rest, all vessels and all worlds. And in dom‘nion He took 
on Himself the name of ‘king.’ 

Know {says Rabbi Yitzchaq Loria, in Tractatus t. Libri Druschim, Chapter 2}, 
that before the emanants emanated and the created were created, the Supreme 
Light was most plenarily extended and filled all the where, so that there was no 
void place in the conception of the Light, and no empty space, but the all was 
filled with that Light of the Infinite in that manner extended, whereunto, under 
every conception of it there was no limit, because nothing was, except that extended 


366 IRANO-ARYAN FAITH AND DOCTRINE 


Light, which with a single and simple equality was every where like unto itself; 
and was called Aur Ainsoph, ‘The Light of the Infinite.’ 

But when it came into the mind of this Extended, to will to make worlds, and 
by emanating to produce emanants, and into the Light to extend the perfection 
of His active Potencies, and of his names and appellations, which was the impulsive 
cause of creating worlds, . . . . then that Light, being somewhat compressed, 
drew back on every side round from a certain central point, and so a certain 
vacant space was left, equi-distant from that point, which was established exactly 
in the middle of it. . . . and soa certain where was constituted, in which 
the emanating, the created, the formed and the made might exist. Wherefore 
the Infinite produced [sent forth, uttered] a certain line from the light of his con- 
cavity, from above downward, and directed it and sent it into the said space. 


Rabbi Abraham Cohen Irira says, in his Porta Celorum, Dissertation 
wa. Chapter 7: 


The Infinite and Immense God is in the most perfect manner possible discerned 
by His intellect, which is not diverse from Himself; and therefore in Himself 
and through Himself He perceives all substances and perfections, which are 
eminently contained in Him, and from Him issue forth innumerable, and 
beyond contradiction can reveal themselves in an infinite number of beings, in 
infinite times and places. | 

§2. And this natural and necessary intellection, whereby the Divine Intellect 
can have cognition of its potency that is in itself, whereby it could make an infinity | 
of beings in infinite times and places, is under the control of His will and deter-— 
mination, etc. | 

§3. From tess aati that is understood which Rabbi Yitzchaq Loria wrote, 
when he said, that the Infinite Deity is indeed extended to all imaginable and 
possible places, and fills them with the light of His countenance; but when He_ 
should wish to be manifested, and to produce natures, He would draw back 
Himself, and, as it were, contract and narrow Himself, from Himself into Him- 
self, and so leave a certain place amid those infinite spaces, which, before, He 
entirely filled, which He might fill, as He has filled it, with these beings that He 
produced within it; but so, nevertheless, as that He Himself should be extended | 
thither, and be there manifested, as before the production of them. 

Chapters viii. and ix. Section 2—That these passages may be better under- 
stood, it is to be known that the Infinite Deity or First Cause primarily produced 
Adom Kadamin, i. e., that which is, in itself, called ‘The Primal Man,’ which is | 
the occult divine intellection and thinking; and from it afterwards the Supernal 
Lights proceeded forth, which reveal themselves in five Sephirothic decades; so” 
indeed, that to the production of the inferior worlds, called (the World) ‘of, 
creation,’ or the Throne of Glory; ‘of Formation,’ or of the Angels; and ‘of Making’ 
(or Fabrication), this material world, that very essence extended itself, which is) 
extended into the world of emanation; and that it not only produced these, but 
preserves and governs them. 


In this ‘‘Divine Intellect,’ whereby the Deity perceives and compre- 
hends himself, we see reproduced the Cpénta-Mainyus of the Zend-Avesta; 
and Adam Kadamun, “‘the occult intellection and cogitation,” is Voht- 
Mand, i. e., the divine mind-being. | 


THE OTHER AMESHA-CPENTAS 367 


§ 7. Hence it is concluded, that . . . . the Sephiroth, by the virtue of 
their Infinite Emanator, who uses them as an artificer uses his tools, and works 
with them and by them, did create everything created, formed and fabricated 
by certain sure media. But these Sephiroth, persons and lights, are not by them- 
selves creatures, but notions and infinite rays, which by various degrees so descend 
from the highest fountain, that yet they are not separated from it; but it by them, 
is extended to the creation and government of all beings, and is the single and 
perfect .universal cause of all things, although determinate [by limitation], to this 
or the other operation, by this or that Sephirah or mode. 


Porta Celorum, Dissertation, vii. Chapter i. §1: 


. These media which represent the first cause, in itself entirely con- 
cealed, are the Sephiroth; which emanate immediately from it, and by its 
virtue have produced and govern all the rest. 

§ 2. These Sephiroth from the simple primal unity, manifesting its infinite 
goodness; the mirrors of its truth, and the analogues of its most high essence; the 
ideas of its wisdom, and the representations of its will; the receptacle of its power, 
the instrument of its action . . . . the judges of its dominion, who produce 
to the light its justice; and, finally, the denominations, attributes and names of 
Him who is the highest of all things and the cause of all; the ten indelible names; 
the ten attributes of his most august majesty; the ten fingers of His hands, five 
of the right and five of the left; the ten lights by which He shines; the ten garments 
with which He is invested; the ten visions, by which He appears; the ten forms, 
by which He has formed all things . . . the ten degrees by. which He 
descends, and by which to ascend to him. . . . the ten lights, illuminating 
intelligences . . . . the ten sayings by which the world was created; the ten 
spirits by which it is moved and vivified; . . . . the second causes, by which 
the first operates, preserves and governs all things; the rays of His divinity, 
by which all things are illuminated and manifested . . . . the supernal 
monads, to which all manifolds are reduced, and through them to the simple 
unity; and finally, formal perfections, which, while they depend from one eminent 
perfection, one illimitable, are the causes of all dependent perfections . : 

Chapter viii. §1. The Sephiroth are called Numbers, with respect to the 
Infinite. For, as all numbers proceed from one numeral, so these all emanate 
from Primal Infinite Unity . . . . They are Numbers, because in every 
Sephirah all the ten are contained . . . . because every Sephirah is insep- 
arably united with the other nine, and with the Infinite Principle . 
finally, because they are composed of essence and subsistence, of nature and 
accession, substance and accident; essence, potency and act; intellect and will; 
diverse species and various operations. They are intelligible and intelligent; 
dependent from their causes, subsisting of themselves, and extended to things 
below them; . . . . Aziluth, so manifold and numerous, is the Image and 
Similitude of the Infinite; not equal to Him, but as a number divided from unity; 
and yet having communication with Its totality and with all its parts, so that, 
like that number, it may, as it were, expound its first cause, and show to Its creatures 
what in It is concealed. 

§2. The Sephiroth are the media by which the first cause is applied to all 
things, and is manifested 

Chapters ix., x., xt. §3. When the Infinite God desired to manifest somewhat 
of Himself, he produced the Highest Crown [Kether, the first Sephirah], His 


368 


IRANO-ARYAN FAITH AND DOCTRINE 


Will. When He would apply His Intellect to the Intelligible, He produced the 


. Father, or Wisdom [Hakemah, the Second]; and thence went forth, as it were, a 


Spirit and internal breathing and produced the Mother, which is called Spirit, by 
the impulse whereof the Voice is born. 

Chapter xii. §1. The world Agiluth, in which the ten Sephiroth shine, when 
considered with respect to Ainsoph {the Infinite- Absolute, Nameless One], has 


‘the Name of Crown, because Kether receives from Him, the One, all essence, potency 


and operation. And in so far thence as it understands and concludes, it is called 
Wisdom |Hakemah|: but in so far as it has respect to what is below, and to these 
extends itself, it is called Intelligence |Bainah], which applies itself to them out of 
the excellence of its intrinsicality and nature, and this is Favour and Benignity. 
When it is determined and limited according to the disposition of those receiving 
it, which is one mode of descending, it is Gaborah, ‘Strict Law’ [the Divine ‘Justice’]. 
In so far as the active is joined with the passive [Justice simply lets consequences 
follow acts, and is passive: Mercy interposes to avert them, and is active], Khased 
with Gaborah, or Act with Potency, it is called Tapharat. And in so far as benignity 
bestows its influx on all... . it is called Netsach, ‘overcoming.’ When it 
gives to some, some part that is due, to-wit, reward and punishment to those below 
it, which are composed of two contraries, as things that have free will, it is called 
Hud, Glory. It is called Yesod, in so far as it gives all things toall. And Dominion 
is the aggregate of all emanating perfections, and that wherein all concur and 
consist. 

§2.. . . . Khased [Gedolah| denotes the emission and application of this 
Superlative Goodness: Geborah, ‘Justice’ and ‘Judgment’: Tapharat, ‘manifes- 
tation of the Truth’: and it is therefore called the written law . 

$3. The Will of God, wishing to be manifested and made known, is Kether. 
Consideration of the mode in which this will is to be deduced into act, and His 
intellectual decision, is Hakemah, and the deduction into act is Bainah. 

§4. The Sephiroth represent the Infinite, as Cause of all Entities, and of their 
essence, potency and operation: this is Kether. Life and Truth understood by 
itself, is Hakemah: Intellect is Bainah: Grace and Benignity, Gedolah: Power, 
Gebhurah: Beauty and mercy, Tapharat: Victorious, overcoming, Netzach: 
Glory, Hid: Justice, Yesod; and Dominion, Malakoth. So, that although this 
Infinite is elevated above all these perfections; still, by a certain infinite eminence 
He contains them all in a perfect, absolute, simple and occult manner, so that He 
Himself is their only Life, Intellect, Truth, Benignity, Rigour and Victory, etc., and 
all His Attributes and Perfections, which these Sephiroth are, are inseparable from 
His Essence and from one another; so that all are in one, and one is in all; and that 
without any change, multiplication and composition; since in Him all these Perfec- 
tions causally and eminently are, He produced them into proper being, and unites — 
with them, and withallcreated things through them, and through them is manifested 
to created intelligences, human and angelic. 


These emanations are also called ‘‘Persons,’’ and it is said, 


Kether, or ‘Crown’, is one person of the Ten, which the Numerations are, and is 
called Arayak Anpayin [or Arik Anpin], or Makroprosopos.’ ‘Hakemah [Chochmah} 
is also one person, and is called Aba, or ‘Father’. Bainah is equally a person, and 
is called Ama, or ‘Mother’. Then the Numerations from Khased to Yesod, in- 
clusive, constitute one person, wihch is called Zaayar {Seir], or Mikroprosopos. 


THE OTHER AMESHA-CPENTAS 369 


The sum of the whole is [it is said in the General Commentary], that the 
intention of the Blessed God was to form persons, to limit the extension of the Light. 


The human soul, also, is defined as an incorporeal and rational sub- 
stance or hypostasis, a prolongation of the Divine Intellect, and having 
in itself the nature of that intellect, conjoined with the body, and infusing 
into it life, after its own similitude and image, and making with it a living, 
composite unit, a rational living creature, which it uses as an instrument, 
essentially and naturally concreted with itself; this soul being possessed of 
intellection, of which it is, by its own proper influx and operation, the 
cause. 


In the Introductio ad Librum Sohar, Section vi., Chapter viii., it is 
said of the Sephiroth: 


And that point was the point Crown [Kether, the first Sephirah] in the world 
of space [Inanitatis]. And all the Numerations [Sephiroth] were contained in it 
potentially, as the four elements are in Man, which yet are not distinguishable 
separately, 7m specie, for the very reason that all are in potence. So these ten 
Numerations were in potence in this Crown. 

Then the Wisdom of The Blessed ordered that the Numerations aforesaid, 
that were in Kether, should be produced [pro-ducerentur, ‘should be pushed out’] 
from potentiality into actuality, so that worlds might exist . .. . Hence 

. all the other Numerations were uncovered, which were in Kether 
potentially, and were united together in the manner aforesaid, in a circle. 


In Tractatus 1. Libri Druschim, of Rabbi Yitzchaq Loria, Chapter 1., it 
is said: 


The Supreme and Highest Light of all, and limitless, and called by the name 
of Infinite, cannot be attained unto by any cogitation or speculation, and its basis 
[fundamentum, meaning its essentiality, its very Self] is plainly abstracted and 
remote from all intellection, and is that which was before all things produced 
[uttered forth] by emanation, created, formed and made, and there was in it no 
time, nor any head or beginning of it, since it always exists and perpetually remains, 
altogether without beginning or end. 

But from this Infinite afterwards descends the existence of that Great Light 
produced by emanation, which is called Adam Kadmon, Adam prior to all firsts. 
Then in like manner from this Lights descend, depending upon itself, which are, 
very many, and go forth from it, and emit the rays of its splendour outside of itself. 

Chapter uw. . . . . For all the names are Lights, to which belong terminus, 
boundary and end; which measures cannot be predicated of the Supreme Infinite 
Light. For so it is known that the Light of the Infinite permeates and passes 
through all the substance of the Sephiroth, and enters into each Sephirah, and 
mingles itself with them, and shines forth from and beyond them. 

So, in the Amica Responsis of Rabbi Yitzchaq Loria to Henry More, it is said, 
‘The Sephiroth, as to their substance when first in being, are as near as is possible 
to the cause of causes, and they are a slender emanation, which was hidden in its 
source, and when it pleased that source, was manifested; whence they are united 
with their origin in the most perfect unity possible.’ 


370 IRANO-ARYAN FAITH AND DOCTRINE 


‘Ain-soph [The Absolute, The Very God], is their life, and Himself their sub- 
stance . . . . and this is the virtue of the emanative in the emanated, that 
its very self is extended into limited spaces [77 vasis], without any, even a momentary 
separation. And it is to the One King, with the emanants from Himself, that our 
worship and prayer and benedictions and praise . . . . and our psalms, to 
Himself, to Himself, I say, are addressed, and not to His modes, except so far as 
they inhere in His substance, and that our prayer may attain Him, and that He 
(Ainsoph) may be limited by names and terms and words; for the infinite in prom 
notion [conceived of as The Very Infinite’s Self], is not limitable by any name, nor 
can be called by any denomination or name; but by the means of His emanating 
modes we can name Him, by names in accordance with the respective particular 
names given to the respective numerations. But all the Holy names, and all their 
appellations and the tetragrammaton and its plenitudes, all, I say, look toward 
His substance, through the numerations that emanate from Him. | 

‘The numerations are determined to somewhat, to-wit, divine outflow 
limited by various modes and degrees of representations, and by various names, 
distinguished from each other for the sake of more distinct cognition, yet one, if 
they are taken together with the Infinite, constituting the essence of God.’ | 


| 


The Kabalists conceived of the Deity as limitless light, i. e., as that 
incorporeal and immaterial substance or essence, of which the visible 
light is the manifestation; having the same relation to the visible light that 
the invisible soul of man has to its thoughts, and that electricity has to 
its power of attraction and other potencies by which it becomes known to 
us. The emanations or Sephiroth were*conceived of as the measured and 
limited outflowings of this light, becoming visible by limitation. If we con- 
ceive of this infinite essential light determining and limiting portions of 
itself as rays, and these rays as having and expressing different potencies 
of the infinite whole, one ray being hot, another having the actinic potency, 
another the polarizing virtue, one a certain chemical power, and the like, 
we shall not be very far from the idea which the Kabalists. had of the 
Sephiroth, and the Zarathustrians of the Amésha-Cpéntas. 

Every thought of another person, expressed to us and comprehended 
by us, makes known to us, in one aspect and to a certain extent, the soul 
of which it is an utterance. The whole soul thinks every thought; but 
neither one thought, nor all the thoughts of that soul together are the 
whole of that soul; and we may conceive of it as able to think an unlimited 
number of other thoughts besides. But each zs the soul, made known to 
us as that one thought. We conceive, also, of each thought as having a 
distinct individuality, and yet of each as the soul thinking, manifesting 
itself by limitation. Conceive of all electricity as a unit, as one whole, 
filling all space, and all acting in every spark or in every lighting-flash, its 
limited and momentary manifestation, and you have the Kabalistic and 
Zarathustrian idea, the former wholly borrowed from the latter. And if the 
undulatory theory of light is true, then the conception of Deity as the light 


THE OTHER AMESHA-CPENTAS 371 


of which the visible light is a manifestation becomes still more reasonable 
and natural. 
The forces of nature, it has been said, are the varied action of God. 


Each is the Deity, in act and as that particular potency. Each is the 


Divine Will, acting; and not a force or power created by Him, and distinct 
from Himself. 

The same potency which the Zend-Avesta attributes to prayer, is 
attributed to it by the Kabalah. It is said in the Synopsis Libri Sohar, 
Tit. ii., Domus Presum, é Dictis in Genesin, 4: “Preces dicuntur Scala in 
terra consistens, et summitate sud celum attingens.”’ ’ 


Prayers are termed a ladder which stands upon the earth, and with its top 
reaches to the Heavens. 

13. Let not man pray his prayer, until after the Sun has risen. [Ne precetur 
homo precatisnem Suam, anteguam splendet Sol.| 

14. Three times daily do the Patriarchs pray for the children of Israel. 

18. In this time, when-with us there are no sacrifices, prayer supplies the 
place of sacrifices. And whoso blesses our most Holy and Blessed God, receives 
from Him blessing; but he who blesses not this Most Holy God, receives also no 
blessing. 

Id. in Exod. 9. At whatsoever time the priests stretch out their hands, the 
divine glory comes to them and fills their hands. 

43. How great the power is of the Canticles and prayers of the Israelites; and 
how three Hierarchies of the higher Angels are appointed to have in charge the 
Canticles and prayers of the Israelites. , 

Id. in Num. et Deut. 4. Unto Him who to all benedictions responds ‘“‘Amen!”’ 
the heavenly doors are opened, and the higher and lower are blessed; and when it 
is needed by him, the most Holy and Blessed God opens to him all doors, higher 
and lower, so long as he is still in this world; and when his soul goes away from 
him, it is carried into the Upper Kingdom. 


The following passages are not without interest in this connection: 


(In Tit. xiti: Porta Spirituum, in Exod. 42, we find that], ‘The Magi and 
female diviners are diminishing in the world, because they sometimes meet with 
success, and sometimes not; but they are ignorant of the reason.’ [In 37], ‘Some 
devote themselves to the practice of Magic, in which they attain success; while 
others have none’ [and in 43], ‘Those who engage in the practice of Magic, should 
not spare expense.’ 


Acquainted thus with the Magi, the Kabalists must needs have been 


acquainted with their doctrines. 
And another and more striking proof of Iranian origin of the Kabalah 


is found in these passages: 


BS2 IRANO-ARYAN FAITH AND DOCTRINE 


Tit. I. Lumen Legis: In Genes. Loca analog. 14: We find the earth to be 
called by seven names, which are, Aratz, Adamah, Ayaka, Gaia, Nasyah, Tsayah 
and Jebel. And there are seven distinct regions or climates [Kareshvares] of the 
earth; and in each climate the creatures (or men) are different. 

Tit. xiv: in Genes. 11. There are seven earths towards the seven heavens; 
and the Israelitish earth is situated in the centre of them. 

xviii: Porta Collectaneorum: 48. There are seven firmaments, and so seven 
earths here below; seven seas, also, and seven rivers. 


The Amésha-Cpéntas are (Visp. ix. I) ‘the good Yazatas, who have good empire, 
good wisdom.’ Victory, power, rule, as well as truth and wisdom are in and with 
them, and flow from them. They are (Visp. x. 20 to 22), ‘the strong Yazatas 
(Adorable Ones), endowed with good rule, wise, immortal, ever beneficent, who 
dwell together with Vohi-Mané [being all contained in the First Originate, Cpénta- 
Mainya], including the females, Cpénta-Armaiti and Haurvat and Amérétat. 
They are (Visp. xi. 23), ‘the good rulers, the wise, the givers of good, which 
dwell together with Vohfi-Mané, which are hereafter to be created, hereafter to 
be formed, by Vohii-Mané.’ 


By which it is perhaps to beunderstood, that, notwithstanding their distinct 
personalities, they are still contained in Vohfi-Mané, and continually 
produced from Him, their existence being a continuous emanation. 

- They are (Visp. xx11. 4, 5, 6), ‘‘the creatures created by the Holy One, 
the Pure,’ by the Omniscient Understanding, Ahura Mazda. 

In Yagna xxvt. 8, 9, 10, they are “the kings, beholding at will (which 
Mr. Bleeck does not deem the correct reading. As it is simple nonsense, 
that is probable), the great, potent, mighty, proceeding from Ahura, who are 
immortal.’’ As to the “beholding at will,’’ the original is déithrananm 
bérézatanm. Béréz, is said to mean “‘to shine,” bérézant, ‘‘shining,’’ and 
berezat, “‘high.’’ Doithra, Mr. Bleeck says, means “‘eye,’’ and perhaps ‘‘a 
fountain” [which ojo, ‘‘eye’’ also means in Spanish]. The two words are 
in the genitive plural. Barh or Varh means, ‘‘to be pre-eminent.’’ Thra, 
as a termination, forms nouns; and dd, Sanskrit, is ‘‘to give, grant, teach, 
cause;’’ whence ddir1, ‘‘giver,’’ Greek édwrnp. The words in question may 
mean, “‘pre-eminent givers, or causes of things.”’ 


In the Farvardin Yasht, they are 


the shining, with efficacious eyes, who are all seven of like mind, all seven of like 
speech, all seven like-acting. Like is their mind, like also their word, like their 
actions, like is their father and ruler, namely, the Creator Ahura Mazda. Of 
whom one sees the soul of the other, how it thinks on good thoughts, how it thinks 
on good words, how it thinks on good works, how it thinks on Garé-Nemana. 
Their ways are shining, when they fly hither to the offering-gifts. 


THE OTHER AMESHA-CPENTAS 373 


This allusion to their paths or orbits in the sky indicates that there 
was originally a connection between these emanations and seven celestial 
luminaries, and shows us the origin of the seven archangels of the Hebrews, 
assigned to the seven bodies anciently known as the planets. It is an 
obscure reminiscence of the former worship of the celestial bodies, out of 
which Zarathustrianism among the Irano-Aryans and Vedaism among the 
Indo-Aryans, at different periods, sprung. The Kabalah reproduces with 
exactness the ideas expressed in this passage. The Sephiroth like the 
-Amésha-Cpéntas, distinct from each other, are yet one, each containing 
the other, and each a manifestation of the Divine Substance. All are 
contained in Vohfi-Mané, which not only contains all, but 7s all. 

In the same (92), all the Amésha-Cpéntas are said to have ‘“‘like wills 
with the Sun; for the Sun is a manifestation of that light which in its essence 
is the Deity.”’ 

In the Zamyad Yasht, the passage cited above from the Farvardin 
Yasht is repeated; and it is added (18), 


which are there the creators and the destroyers of the creatures of Ahura Mazda, 
their creators and overseers, their protectors and rulers. They it is (19) who 
further the world at will [cause it to improve and make progress, the ‘world’ 
meaning the Aryan land], so that it does not grow old and die, does not become 
corrupt and stinking, but ever-living, every-profiting, a kingdom as one wishes it, 
that the dead may arise, and immortality for the living may come, which gives 
according to wish furtherance for the world. The worlds which teach purity will 
be immortal, the Drukhs will disappear at the time. So soon as it comes to the 
Pure to slay him and his hundred-fold seed, then is it for dying and fleeing away. 


Immediately before this (10, 11, 12) is the same passage, commencing 
thus: | 
Ahura Mazda created the creatures, very good, very fair, very high, very 
furthering, very lofty; that they might make the world progressive, etc. 


The whole is a prediction of the final establishment of the Aryan power 
and of the Zarathustrian faith, in the country in which the Aryans were 
then struggling for dominion. Their power was to increase, not growing 
old and effete, nor dying; nor decaying, but living ever and ever beneficial, 
such a kingdom as one might well desire. ‘The worlds that teach purity,”’ 
the portions of country in which the true religion was planted, would not 
relapse into their former barbarism, but have continuance of life in the true 
faith, the unbelievers in time being expelled; for so soon as the true believers 
should become numerous enough to overcome and extirpate them, they 
would abandon the country and retire to their own. The immortality for 
the living, that furthers the world at will, is that greater security for life, 
by immunity from war and violence, which, lengthening it, increases the 
population and prosperity of the Aryan land. ‘‘That the dead may arise’’ 


374 IRANO-ARYAN FAITH AND DOCTRINE 


cannot be accepted literally. The expression is either figurative or the 
original word rendered by ‘‘dead’’ has some other meaning. The latter, 
of course, is certain, because every such word has more than one meaning. 

Bopp 1. 226, gives as the meaning of Amésha, non conniventes (refer- 
ring it to the Sanskrit, Amisha), ‘‘unwinking, never sleeping or dozing.”’ 
Mish, in Sanskrit, certainly means “to wink.’’ But m7? also means ‘‘to 
perish ;’’ mash, ‘‘to kill, hurt;’’ mas, ‘“‘to measure;’’ md, ‘‘to mete,’’ whence 
meya ‘“‘measurable,’’ and ameya, “‘immeasurable;’’ and amésha may be 
derived perhaps, from one of these. I hardly think it meant ‘‘the sleep- 
less ones;”’ and if satisfied that it did, I should think that they received the 
name before they were conceived of as emanations, and when they were 
simply the Seven Stars of the Great Bear, revolving unwinking round the 
Central Star of the Pole. 


[In the Mah-Yasht it is said], ‘when I see the Moon. . ._.. then stand 
the Amésha Cpéntas and guard the majesty, and distribute the beams over the 
land created by Ahura.’ 

[In the Gah Rapitan]: ‘We praise that assembly and meeting of the Amesha- 
Cpéntas, which is prepared in the high place of the sky, for the praise and adora- 
tion of Zantuma the chief. We praise Zafittuma the pure, lord of purity.’ 


At the end of the Yasht of the Seven Amshaspands (the 2nd Kh. Av. 
xviit.), is a Curious old composition which Haug calls ‘‘a short proper spell, 
such as we find, now and then, in the Zend-Avesta.’’ It is composed of 
short verses, each consisting of six or seven syllables, as follows: 


Yatu zt Zarathustra vanat daévé mashyé 

May he come then Zarathustra May he destroy the devils and bad men 
ké6 nmahahé badha Cpitama Zarathustra 

who (are) in the house, soon Cpitama Zarathustra 

Vigpa Drukhs jandité Vigpa Drukhs néshdité 

Every Evil Spirit is slain Every Evil Spirit goes away 

Yatha Naonaoiti Aésham Vacham 

When he hears these words. 


I have not changed Dr. Haug’s rendering of the words ‘‘Drukhs’’ and 
“Cpitama.’’ Spiegel thus translates this verse: 


May the sorcerers, Zarathustra, smite the Daevas and men who (are) in the 
house. Always, O Holy Zarathustra, smite every Drukhs, drive away every 
Drukhs, till they are terrified at these words. 


It is not to be supposed that the ‘‘sorcerers,’’, whom Asha Vahista smites 
and Zarathustra vituperates, were expected to smite the Daevas. Haug 
translates Yatu 21, ‘‘may he come then;”’ and Spiegel ‘‘may the sorcerers.”’ 


THE OTHER AMESHA-CPENTAS 375 


I find no word in Sanskrit, from which to derive the meaning of ‘‘sorcer- 
ers’’ for yatu. Yat means ‘‘to exert one’s self, toendeavour:’’ whence yatha, 
“effort, perseverance, energy, will, diligence.’’ I find in the grammatical 
section of Dr. Haug, 27, ‘‘then, therefore;’’ and that the termination of 
the third person, imperative active, singular, ends in tu, as, e. g., garatu, 
“let him eat;”’ mraotu, “let him tell’? (70): Also in Bopp §726. I should 
read the first line, ‘‘Let Zarathustra exert himself, or, persevere.’ Vana 
is certainly the third person singular, potential, ‘‘may he destroy”! Mashyo 
is rendered by Spiegel, “‘men;’’ by Haug, ‘“‘bad men.” I find it to mean the 
former, from Mashya, ‘‘man;’’ from the Sanskrit, manu, manus, manushya, 
‘“man,’’ which are from man, ‘‘to think.’? The omission of the conjunction 
cha, ‘‘and,’’ is common in Zend, as that of the equivalent conjunction is 
in Sanskrit. 

As to jandité and ndshdité, Dr. Haug himself, though at page 176 he 
renders them by “‘is slain,’’ ‘‘goes away,”’ at page 64 considers them as 
being in the subjunctive, with a future sense, and says Vigpa Drukhs 
nashdité,( Yasht 2, 11), ‘every evil doer will perish or is to perish”’ (from the 
root nash, ‘‘to perish, go off’). I find nag and nash (Zend) meaning ‘‘to 
perish;’’ and nas (Zend) ‘‘to drive away.”’ Nag in Sanskrit, means ‘‘to be 
lost, disappear, go away, and perish.”’ It is only to be added that these 
verbs in the texts are in the plural, and that they certainly are, as accented, 
in the subjunctive and not indicative mode. 

Nmana (namana) means, not “house,” but “place, earth, land,” from 
the Sanskrit, nemi, i. e., nam, ‘‘the circumference.’’ And thus it seems plain 
enough that the whole verse is to be read thus: 


May Zarathustra therefore persevere! May the most Noble Zarathustra soon 
destroy the Daevas and their people who occupy the land! Every Drukhs will 
be slain, every Drukhs will flee away (or perish) when he hears these words. 


For the residue of this old fragment I have to rely entirely on the transla- 
tion of Bleeck from Spiegel. 


12. To thy body they cleave; thy priests they smite—priest and warrior—so 
that he becomes altogether disobedient, through the strength of those to be driven 
away. 

13. He who takes for his protection the seven Amésha-Cpéntas, the good 
kings, the wise (the virtuous Mazdayacnian law, which has the body of a horse, 
the water created by Mazda, we praise). May he renounce the storming-up and 
the storming-away, O Zarathustra! May he renounce the up-and-away-storming, 
O Zarathustra, against Vohfi-Mané, against the more manifest driving away, 
slaying, and annihilating of prayers. A hundred, hundred-fold they drag out, 
away like a bound one, the Mazdayacnian law of the Fravashis, through the power 
of the to-be-driven-away [those who are to be and must be expelled from the land, 
the Drukhs]. 


376 IRANO-ARYAN FAITH AND DOCTRINE 


All the aid that Spiegel affords us towards understanding this, is this 
characteristic note: ‘‘Who the ‘storming up’ etc., are, is not known; but of 
course they belong to the creation of Anra Mainyus.”’ Cela va sans dire; but 
Mr. Bleeck might at least have used words with a meaning definite enough 
to afford a basis for conjecture. What does he mean by “storming up,’’ 
“storming away,” and “up and away storming’’? 

The ‘‘body”’ of Zarathustra, to which the Drukhs “‘cleave,” is probably 
the country ruled by him or belonging to the Aryan people, which the 
Drukhs tenaciously held. And the meaning of the residue of the twelfth 
verse is clearly enough, that they slew the Aryan priests and soldiers, 
defeating their forces, and were so strong as to cause the soldiers to become 
demoralized and refuse to obey their chiefs and continue the struggle. 

As one must be content to guess at the meaning of ‘“‘storming,” I pro- 
pose the following reading of verses 13 and 14: 


‘Let every Aryan who accepts as his protection the seven Amésha-Gpéntas, 
the good wise Sovereigns, refuse to submit longer to the raidings of Toorkish riders, 
hostile to Vohfi-Mané, and the more especial suppression of the true worship; 
for they a hundred hundred times drive and expel from the land the Mazdayagnian 
law of the Fravashis, supported as they are by the hostile population that we must 
of necessity expel from the land.’ [The invocation to ‘the virtuous Mazdayagnian 
law,’ and ‘the water created by Mazda’ is a devotional interjection, like our par- 
enthetical ‘Praise be unto God?’] 


I cannot conjecture what is meant by the law having the body of a 
horse, unless it be this, which is sufficiently curious as illustrating the 
idiosyncracy of the Irano-Aryan intellect, the ingenious subtlety of their 
expressions, and the intricate processes of their fanciful thought. The soul 
of man is invested by Ahura with its body. The armies of the faithful 
are a body, as it were, animated by a soul. For every body is but an 
instrument of the soul which it invests; and all the actions performed by 
the body are really deeds of the soul or intellect. It is not the army that 
gains victories; but the soul that uses it to that end. That soul is not the 
intellect of the general, or his will, for his wisdom and skill are of Divine 
origin, flashed into him, and part of the Divine Potency of Voha-Mano. 
The real soul of the general and army is the religion which they defend. 
The sacred law or doctrine, observed and obeyed—it is this that wins 
victories; and as the Aryan armies consisted chiefly of horsemen, this law 
and doctrine is said to have had a horse (i. e., the Aryan Cavalry), for its 
body. 

I do not understand why the water is praised, in this connection, unless 
it is because by its aid food was produced for the people and the army. 


THE OTHER AMESHA-CPENTAS 377 


Cpénta-Mainyfi, the Mind immanent in the Deity’s Very Self, reveals 
and manifests herself only by means of the other emanations. She 
contains them all in herself. When man or the human intellect wills or 
plans, the work, operation or result still remains to be effected; and what 
is resolved or planned may be wise or unwise, within or beyond his power 
to effect. But the Divine Will 7s itself perfect wisdom and absolute 
omnipotence. What is willed by it, does not become, but is. ‘And God 
said, Be Light! And Light is.’’ So the flame, the light and the heat 
were deemed to be in the fire, and of the fire, and not to be caused or made 
to exist by it, as entities distinct from itself. It flowed forth in flame, light 
and heat; and this is what is meant by their ‘‘emanating”’ from it. 

Finally, @pénta Mainyfi is not feminine, as Sophia, the Divine Wisdom 
and “‘Holy Ghost’”’ was. We find in the Zend-Avesta no such idea as was 
embodied in the Hindu conception of Maya, created in Brahm by the 
potency of the sexual desire. Cpénta Mainyfi was the Pure Intellect of 
the Supreme Inaccessible God. 


VOHU-MANO. 


Voht-Mand is, as I have said elsewhere, the Intellect-Being, the 
Divine Intellect in the condition of distinct existence, manifested, and 
in action. 

In Vispered xxit., we read: 


We praise the creatures created by the Holy One, the Pure; the first after the 
Understanding, among the pure creatures; the All-knowing, Understanding, 
Ahura Mazda. Cpénta-Mainya is the Understanding, or Divine Intellect, unre- 
vealed, inseparable from Ahura. Which was with Him and was Himself, as 
Intellect, and Vohfi-Mand6 is the first after her, the first emanation from her, 
manifested in thought and action, and personified. 


In the Kabalah, Kether the ‘‘Crown’’, the first Sephirah is not distinctly 
defined, and I have considered it as being the divine will. It is the intellect 
that wills and determines. The thought may be conceived of as distinct 
from the intellect that thinks, and we habitually speak of our thoughts as 
entities, having individuality of existence, like the sparks by which the 
invisible electricity manifests and reveals itself, but the divine will does 
not manifest itself. It remains immanent in the intellect, and reveals 
itself only by its effects. 


In the verse of the Sirozah addressed to Bahman, we read: 


Vohti-Mané, the Amésha-Cpénta; Peace the Victorious, placed over the 
creatures; the Heavenly [spiritual] Understanding, created by Mazda; the Under- 
standing, heard with the ears, we praise. [The ‘Understanding heard with the 
ears,’ is Vohfi-Man6, as contradistinguished from Cpénta-Mainytis, the Unheard 
and Unrevealed.| 


Mazda-Ahura (Yagna xxxti. 2) rules through Vohfi-Man6. For Voht- 
Mané6 is both the Divine Intellect which judges what ought to be done, and 
the Divine Will, which determines that it shall be done. ‘‘They take away 
my good,” says Yima, in the same, ‘‘that is ardently desired by Vohf- 


Mano. 
In the Amshaspands’ Yasht, Vohfi-Mané is styled: 


The peace that smites victoriously [and the victorious peace], which is set 
over other creatures, the Heavenly Understanding created by Ahura Mazda, the 
Understanding, heard with the ears, created by Mazda. 


And this is repeated twice in the Sirozah, the words in brackets being 
used there. This peace, set over the other emanations, is the power, 
which, by giving victory to the Aryans, gives them peace as its fruit. 


VOHU-MANO 379 


In the following extracts from the Gath4as, the first numeral indicates 
the number of the Gatha, where there are two, and the second, the Yacna 
number. The figures indicate the verse. 


I. xxviii, 1. By my prayer with uplifted hands, I desire this joy. 
2. First, the entirely pure works of the Holy Spirit, Mazda, (3) the under- 
standing of Vohi-Man6. 
xxxt. 5. Let me know through Vohfi-Mané6 what is profitable for me, that, O 
Mazda Ahura, what will not be and what will be. 
6. To Mazda belongs the kingdom, so far as it prospers to him through 
Vohti-Mané. 
7. He came as the first fashioner, brightness mingled with the lights: 
He, the pure creation, He upholds the best soul with His understanding, 
8. Thee have I thought, O Mazda, as the first to praise with the soul. 
As the Father of Vohfi-Mano, since I saw Thee with eyes. 
10. Of them hast Thou chosen for it the active worker, 
As the pure Lord over the good things of Vohiéi-Mané. 
11. When Thou, Mazda, first createdst the world forces, and the laws, 
And the understanding, through Thy spirit, when Thou clothedst the 
vital powers with bodies. 
xxx. 12. Holiest, Heavenly Mazda, give me through Asha, strong power, 
through Vohii-Mané, fullness of good. 
13. To teach afar for rejoicing, give me certainty, 
That from the Kingdom, O Ahura, which belongs to the blessings of 
Vohii-Mané. 
xxxiv, 2. And so to Thee [Ahura], by means of the soul are also given all 
the good things of Vohfi-Mané. 
3. May all good things which are nourished by Vohfi-Mané, be in Thy 
Kingdom. 


The worshipper first offers to Ahura his life, and the products that 
are his wealth, and then “by means of the soul,’ ‘‘all good things of 
Vohfi-Man6.”’ These ‘good things” ‘‘given by means of the soul,’’ must 
be the works produced by the intellect, prayers, hymns, etc. 


7. Where are Thy worshippers, Mazda, who are known to Vohfi-Man6? 

8. Those who think not purity, from these hastens Vohfi-Mand afar. 

9. Those who, from ignorance of Vohi-Mané, destroy with evil deeds, the 
holy wisdom, which is desired by them that know Thee, from. them, purity 
flies away. 

10. Let the wise announce the laying hold on Vohféi-Mané, with the deed: 
him who knows, the holy wisdom, the skilful, the abode of purity; 


1. e., let those who are wise show by their actions, by the practical results, 
that they attain unto and become possessors of, or have cognizance of, the 
divine intellect manifested in Vohfi-Mané, so that a portion of it passes 
into them, and let him who attains a knowledge of the truth, show in his 
works and conduct, the effects of the divine wisdom, show his possession 


380 IRANO-ARYAN FAITH AND DOCTRINE 


of true knowledge by sagacious conduct of affairs (civil or military), and 
that he is imbued with and actuated by the true faith and religion. 

Vohfi-Mané “hastens afar’’ from those who know not purity, because 
he is the divine intellectual power, and that divine spirit from which all 
the spirits of men emanate, and from it receives all sagacity, acumen, 
astuteness, aptness, quickness of comprehension, discrimination of the 
true from the false, capacity to learn, perspicacity, clear-sightedness, 
discernment, wisdom, reason, judgment, genius, inspiration, prudence, 
discretion, keen-sightedness, and thoughtfulness, all ability, talent, clever- 
ness, dexterity, skill, military capacity, statesmanship, tact, ingenuity 
and shrewdness. These and the like are the “gifts” and ‘“‘the good things”’ 
of Vohfi-Mané. ‘The understanding of Vohi-Mand6”’ is these intellectual 
gifts to men, which, though in them, are still his, manifested in them, like 
rays from an unseen source. It is, of course, ‘through Vohfi-Man6”’ that 
men know what is for their real and permanent benefit, what is good and 
true, as distinguished from the merely expedient. The kingdom (the 
dominion of the true faith) prospers to Ahura through Vohfi-Mané, because 
it is the divine intellect in man that comprehends and understands it, and 
prefers it to the falsehood. Ahura is the Father of Vohti-Mané, because 
the latter issues and emanates or flows out from Him, and is not a creation 
out of nothing, but, as it were, both generated and produced by Him, and 
the worshipper sees Ahura with his eyes, in the visible and material results 
achieved by the intellect and skill and wisdom which their spirits receive 
from Vohfi-Mano. 

This divine intellect is also the creative word [the Logos], uttered by 
the Holy Spirit [the Holy Ghost], through and by which Mazda created 
the world, religion and human understanding, and clothed the pre-existing 
souls and vital powers [anime], with bodies, and ‘‘created deeds,’ 1. e., 
the material universe, everything actual and cognizable by the senses, 
and fashioned the cattle and made ways for them. 

These intellectual gifts are that ‘‘fullness of good” that Mazda gives, 
and by them comes that ‘‘certainty,’’ that implicit faith and confidence, 
‘““hich comes from the kingdom that belongs to the blessings of Vohfi- 
Mand,” i. e., the pre-eminence and supremacy of intellectual knowledge 
of the truth. ‘‘The good things nourished by Vohfi-Man6”’ and which are 
prayed to be ‘“‘in the kingdom”’ of Ahura, because ‘‘he is wholly wise who 
ever brings profit to such as you,” are, I think, the same intellectual gifts, 
one of the most valued whereof was military skill. Zarathustra. prayed 
that all these might be possessed by himself and others in power, in the 
Aryan land, the kingdom of Ahura, for He reigned where His faith prevailed, 
and only there—Anra Mainyfis reigning in the lands of the unbelievers. 


VOHU-MANO 381 


And the reason given for asking this is, that it is only the wise who can 
serve well the Aryan cause, and so be of profit to Ahura. 

‘What is your Kingdom?” it is asked by Zarathustra (xxwiv. 5), ‘for 
to you, O Mazda, I belong.”’ (I devote myself, the meaning is, to extending 
your Kingdom.) ‘‘And what your desire for works?” (and I will labour to 
effect the purposes that you have at heart), for immediately it is added, 
‘with purity and good-mindedness will support your poor,” i. e., I will, 
with the aid of the true faith and with zeal and earnestness protect and 
defend the Aryan common people, impoverished by the oppressor. 


xxxt. 19. The wise Ahura rules with true-spoken words, who has power in 
His tongue . 

21. Mazda Ahura created fullness [abundance, plenty] and immortality [long 
life], the fullness of Vohti-Mané for him who through heavenly deeds is his friend 
[the prosperity which is the consequence of wise councils and good government]. 


These are the ‘‘heavenly deeds” that make Vohii-Mand6 the friend of 
those who rule and lead. For, we read: 


22. Manifestly both of these are to the wise [king or ruler], to him who knows’ 
through his soul. 


‘Heavenly deeds”’ are, in many passages, acts of religious worship. 
The “heavenly” is the intellectual, the word “heavenly” always being a 
mis-translation. Often, also, the ‘‘good things’? of Vohi-Mané seem to 
be the prayers and Manthras, the outflowings of the divine intellect, and 
themselves the producers and givers of benefits and blessings. 

Of course it is difficult, and may always be impossible, to know the 
exact meaning of such phrases. I have, no doubt, mistaken the sense 
of many. In Yacna xxviv. it is said: 


‘I come to your adoration, O Mazda . . . . So offer we Myazda . 
May all good things which are nourished by Vohfi- aro be in Thy Kingdom, ro 
he is wholly wise who ever brings profit to such as you.’ 


Here the word “‘profit’”’ probably means the fruits that human labour 
produces. But what the “good things nourished by Vohfi-Mand”’ are, 
and how they are to be in Ahura’s Kingdom, and what that Kingdom is, 
it is difficult to say. The first may much depend on the meaning of the 
word rendered ‘“‘nourished.’’ Vohfti-Mand does not nourish the productions 
of the earth; and therefore the reference cannot be to the offerings; and 


probably intellectual blessings are meant, faith and devotion, or perhaps 


prayers and Manthras. 


“Be in your kingdom’”’ may mean ‘‘be in the Aryan land,”’ or “‘be in 


your power or belong to you, or be offered to you.’’ Perhaps the key to 


382 IRANO-ARYAN FAITH AND DOCTRINE 


the meaning is in the following line, “‘for he is wholly wise who ever 
brings profit to such as you,” and the former line may by it be shown to 
contain an aspiration for the extension of the worship of Ahura through- 
out all the land. 

Without repeating further what is said in the Gathas in regard to 
Vohti-Mané, I shall refer briefly to a few of the most important passages. 

Mazda Ahura, they say, “rules through Vohfi-Mané.”’ His law is not 
the enactment of an arbitrary and omnipotent will, but of His infinite 
wisdom. The two are in equilibrium; although to our finite reason it 
would seem that an omnipotent will cannot be controlled, and that, on the 
other hand an infinite wisdom is inconsistent with any free exercise of will, 
since it renders wrong-doing impossible, and does not permit the deity to 
decree or act unjustly. | 

Ahura rules, also, over the land where the Ahurian faith prevails; 
and it is through Vohfi-Mané, that men know the True Faith, and receive 
the efficacious prayers and Manthras. The overcoming and extension of 
the Faith are due to that wisdom, and that military skill and capacity, 
which come from Vohfi-Mané, are of his substance, indeed, and emanate 
from him. ‘The unbelievers are friends and creatures of the Daevas, 
revolted from Vohfi-Mané, because they prefer Ak6é-Mano, unreason, 
to him, error to the truth, and are of perverted understanding, neither 
wise nor reasonable, ‘‘removing themselves from the understanding of 
Ahura Mazda and from the true faith.” 


The weightiest life [it is said in Yagna xlvzt.[, is the destruction of Vohi- 
Mané [by which was, perhaps, meant the abandonment of the true faith by the 
conquered Aryans]. 

To whom [it is asked], arrives the wisdom of Vohfi-Mané? They are the 
profitable of the regions, who take to themselves contentment through Vohfi-Mané, 
with the works of Thy teaching, O Mazda, these are created as adversaries against 
the will . 


The last word of the original is unintelligible. The meaning, however, 
is plain. In all these Gathas which were composed during the great 
struggle of the Aryans under Zarathustra and. his captains for liberation 
from the galling yoke of Scythian, Tatar or Turanian bondage, which is 
described as to the last: degree oppressive and degrading, intellectual 
capacity and endowments, in generalship and in civil affairs are set very 
far above mere personal deeds of prowess; and success and victory are 
attributed to the power of the true faith and of prayers and Manthras. 
All these, the faith or religion, the prayers and the Manthras, are the 
“sood things’ of Vohfi-Mané, the gifts and fruit of the intellect. Voha- 
Mand, Asha-Vahista, Khshathra and Cpénta-Armaiti are the champions, 
actually engaged, of the Aryans on the battle-field, as Mars and Minerva 


VOHU-MANO 383 


and the other Olympian Gods, even Venus, were of the Greeks and Trojans: 
while the infidels were creatures of Anra-Mainyfis, Drukhs and Daevas— 
wicked, of course, because of a different religious faith. 

The belief that God fights on one side or the other of every war, and 
that in the efficacy of faith to win victories, have been always common 
to the Semitic and Aryan races. Israel was liberated once by ‘‘the sword 
of the Lord and of Gideon;”’ and great things are ascribed to faith by the 
eleventh Chapter of the letter of some unknown person to the Hebrews. 
Faith, we are assured, divided the waters of the Red Sea, that the people 
of Israel, running away with the borrowed jewelry, at whose loss, no doubt, 
all Egypt was indignant, might pass dry-shod; and by faith the walls of 
Jericho fell down, and Gideon, Barak, Samson, Jephtha, David, Samuel 
and the prophets subdued kingdoms, wrought righteousness [purity?], 
waxed valiant in fight, turned to flight the armies of the aliens. Cromwell’s 
Ironsides were strong through the faith, and praised God devoutly when 
they clove down a godless malignant or unbelieving Irishman. Masses 
and thanksgiving always celebrate victories, and parsons who in time 
of Civil War steal the plate of the communion service from rebellious 
churches and convey it northward, thank God very devoutly for victories 
in war and triumphs achieved by means of all possible scoundrelisms in 
elections. 


Of course we must still have the old Aryan notion of the vast efficacy 
of prayer, or we should not be willing to pay a larger aggregate tax to those 
who pray for us, than to those who govern us. 

“The wisdom of Vohfi-Man6” is not only genius, capacity and sound 
judgment, in civil and military affairs, but faith. ‘‘To whom,”’ it is asked, 
“does this wisdom come?” For all wisdom, truth and intellectuality, 
according to the Zarathustrian conception, came from Ahura Mazda 
through Vohfi-Mané. ‘‘They are the profitable of the regions [the men 
who are serviceable to the Aryan land], who take to themselves con- 
tentment through Vohfi-Mané,”’ i. e., who, by means of their judgment and 
ability secure for the districts over which they rule, peace and content. 

The ‘‘works of Mazda’s teaching’? are the successes achieved and 
the good effected by the genius and wisdom of those inspired by Vohfi- 
Mand. And those thus gifted and endowed, are created as adversaries 
against the invaders. 

If we now look back to verse 7, we find that those ‘‘created for the bring- 
ing up of Vohfi-Mané,” for that pure pleasant thing which the holy man 
should know, are invoked to expel the fierce haters of the Aryans, so that 
the country may become Mazda’s country: for ‘‘this creation’ means 
simply “this Aryan country.’ If we knew what meaning “‘bringing-up”’ 


384 IRANO-ARYAN FAITH AND DOCTRINE 


had to the translator, we could be more certain as to the meaning of the 
sentence. I conjecture the meaning to be: 


Ye who are created to be instructed by, to be the pupils of, Vohfi-Mané, that 
instruction and consoling faith, without which no man can be holy. 


In the General Epistle of James (1: 17), it is said: 


Every good gift and every perfect gift is from above, and cometh down from 
the Father of Lights, with whom is no variableness, neither shadow of turning. 
Of His own will He begat us, with the word of truth, that we should be a kind of 
first fruits of His creatures. 


What is the changeless ‘Father of Lights,’’ but Ahura Mazda, source 
of the Amésha Cpéntas? and what is the ‘‘word of truth,’’ but Vohf- 
Man6? ‘‘God,’’ Paul said to Titus, 


Hath in due times manifested His Word, through preaching, which is committed 
unto me. 


The letter to the Hebrews says: 


‘God has in these last days, spoken to us by His Son. . .  . by whom 
He made the worlds; who, being the brightness [the outshining radiance!] of His 
Glory, and the express image of His person, and sustaining all things by the word 
of His power, etc. . . . . The word of God is quick and powerful, and 
sharper than any two-edged sword . . .. and a discerner of the thoughts 
and intents of the hearts.’ [Paul said to the Roman Christians, that Jesus was] 
‘Declared to be the Son of God, with power, according to the Spirit of Holiness.’ 
‘The righteousness [purity?] of God,’ [he said], ‘is revealed from faith to faith, as 
it is written, the Just [the pure] shall live by faith.’ [But the anger of God, he 
said was] ‘revealed from Heaven’ [against the ungodly], ‘because that which may 
be known of God is manifested in them, for God hath showed it unto them. For 
the invisible things [i. e. His Invisible Very Self] are clearly seen since the creation 
of the world, being understood through the things that are made—His eternal 
potency and divinity.’ [This is the very doctrine of the tablet of Emerald of 
Hermes]: ‘What is above equals what is below; the visible is the measure of the 
invisible.’ 

[The Zarathustrian ‘purity’ is precisely that] ‘righteousness of God, by faith 
in Jesus Christ, unto all and upon all those who believe.’ ‘The earnest expectation 
of the creature’ [Paul says again], ‘waiteth for the manifestation of the Sons of 
God. . . . . There are diversities of gifts, but the same Spirit . : 
there are diversities of operations, but it is the same God, which worketh all in 
all. But the manifestations of the Spirit are given to every man to profit withal: 
For to one, the Word of Wisdom is given by the Spirit; to another, the Word of 
Knowledge, by the same Spirit; to another, Faith, by the same Spirit; . 
but that single and same Spirit works all these, dividing to every man severally, 
as he will.’ 


VOHO-MANO 385 


It must be confessed, also, that with Zarathustra as with Paul, the 
principal requisite and chief merit was to believe. For those who believed 
fought for their faith, and this was the most meritorious and acceptable 
service. Little is said about the practice of the virtues and the doing 
of good deeds: | | 


The gifts and callings of God [Paul said to the Christians of Rome], are 
without repentance... . If thou shalt confess with thy mouth the Lord 
Jesus, and shalt believe in thy heart that God has raised Him from the dead, 
thou shalt be saved: For with the heart, men believe unto righteousness [purity], 
and with the mouth confession is made to salvation . . . . A man is justi- 
fled by faith, without the deeds of the law . . . . the blessedness of the man 
unto whom God imputeth righteousness, without works. 


So, to the Christians of Corinth: 


We speak the wisdom of God in a mystery. The hidden, which God [rpowpic er] 
produced by limitation (or definition) before the ages, to our glory . 
God has revealed unto us by His Spirit, for the Spirit searches all things, 
even the deep things of God . . . . No man knows the things of God, but 
the Spirit [pneuwma] of God knows them . . . . which things also we speak, 
not in the words that human wisdom teaches, but which the Holy Spirit teaches. 

. You are the Temple of God, and the Spirit of God dwells in you 
The Kingdom of God is not in word, but in power... . Your 
body is the Temple of the Holy Spirit in you, which you have from God. 
3 . To us, one God, the Father, from whom all things, and we in Him. 
The earth is the Lord’s and its abundance. 


To the Christians of Galatia: 


It pleased God to reveal His Son in me... . and they glorified God in 
me. 


And when he says, “I was taught it by the revelation of Jesus Christ,”’ 
he means that Christ was revealed in him, as Vohfi-Mané6 was said to be 
in Zarathustra, and not that Christ revealed the Word to him. This 
is plain from the expression: 


‘He that worked efficiently in Peter, the same was potent in me’ [and], 
‘Because ye are Sons, God hath sent forth [out of Himself by emanation] the 
Spirit of His Son into your hearts.’ 


To the Christians of Ephesus: 


That God, the Father of Glory, may give you the Spirit of wisdom and revela- 
tion in the knowledge of Him, the eyes of your understanding being illuminated 
. We are His workmanship, created in Jesus, the sanctified, unto good 
works, which God has predestined, that we should walk in them... . The 
mystery, which from the beginning of the ages has been hidden in God, who 


386 IRANO-ARYAN FAITH AND DOCTRINE 


created all things . . . . That Christ may dwell in your hearts by faith 

. One God and Father of all, who is above [or in or present with] all 
things, and through all things [i. e., who inheres in and permeates all things] and 
is in all of you. . . . The Shield of Faith . . . . the Sword of the Spirit, 
which is the Word of God... . It is God which works in you, both 
to will and to do, of His good pleasure. 


To the Christians of Colossus: 


Who is the Image of the Invisible God, the first-produced of the universality 
of created things: For in Him [& aire] all things were created [or fabricated] 
that are in Heaven and that are in earth, visible and invisible, whether thrones 
or dominions or principalities or powers; all things were created through and in 
Him, and He is before [prior to, or in the van or lead of] all things, and in Him 
all things [ra ravra, the universe] consisted [i. e., were contained] . . . . the 
mystery that has been hidden from ages . . . . which is Christ in you, the 
hope of glory . . . . the mystery of God, and of the Father, and of Christ; in 
whom are hidden all the treasures of wisdom and knowledge . . . . For in Him 
abides all the plenitude of the Divinity, bodily, and you are included and con- 
tained in Him, who is the head of all Empire and Power. . . . . Let the word 
of Christ abundantly abide in you, in all wisdom, instructing and advising each 
other, gratefully singing in your hearts to God, in psalms, hymns and spiritual 
odes. 


Writing to Timotheus, his first letter, he says: 


The King of kings and Lord of lords, the only one who has immortality, 
inhabiting the unapproachable Light, whom no man has seen or can see. 


And John says: 


The Life was manifested, . . . . that Eternal Life, which was with the 
Father, and was manifested to us . . . . God is light, and in Him is no dark- 
ness at all. . . . . Ye shall continue in the Son and in the Father. 


I need not specify the points of identity between these ideas and those 
of the Avesta. They are too evident and striking not to arrest the atten- 
tion, and whatever sense may have been ascribed to them by the church 
in later days, there can be no doubt as to their original meaning. And, if 
themselves understood, and not mere phrases without meaning, they will 
assist those who understand them to comprehend also the obscure and 
enigmatic utterances of both the Veda and the Avesta: for they all had 
their origin in the Aryan and not in the Semitic intellect. 


ASHA-VAHISTA. 


The Second Amésha-Cpénta is Asha-Vahista. He is addressed, in the 
Amshaspands’ Yasht of the Khordah-Avesta, as ‘‘Asha-Vahista, the Fairest 
Amésha-Cpénta.”’ 

Asha means pure, and Vahsista, best. And this best-pure or best- 
purity is said to be the Genius of Fire. But that expresses an entirely 
inadequate notion of this emanation. 


The Yasht Ardibehest commences thus: 


To Asha-Vabista, the fairest, to Airyama Ishya, to strength, created by Mazda, 
to Cadka the good, endowed with far-seeing eyes, created by Mazda, pure, be 
satisfaction, etc. Asha-Vahista, the fairest Amésha-Cpénta, we praise. Airyama- 
Ishya, we praise. Strength, created by Mazda, we praise. Cadka the good, 
endowed with far-seeing eyes, created by Mazda, pure, we praise. 


Throughout the residue of the Yasht, Asha-Vahista alone is named, 
it bearing his name, and so being devoted to him, and it is a question whether 
the other names are not appellations of the same emanation, expressive of 
its different phases or offices. So we find, in-the Amshaspands’ Yasht, 
the same passage, substantially, twice repeated, in the same: 


(9) Asha-Vahista and the fire, the son of Ahura Mazda, we praise; and (10) 
strength, the well-created, beautiful, we praise. Victory, created by Mazda, we 
praise. The smiting which comes from above, we praise. 


In the Sirozah, also, Asha-Vahista, Airyama Ishya, the Good Strength 
‘created by Mazda, and Cadka are twice named together, in the verses 
‘entitled Ardibehest. | 

In the Gathds, Asha-Vahista gives long life, and that reward which 
‘the Aryans most desire [which men most covet], liberation. His will and 
that of Ahura are the same, and he is coupled with Ahura much oftener 

than Vohii-Mané6 is, because the purpose of these hymns was to arouse 
| military ardour, and thereby conquer and expel the infidels, and Asha, God 
of weapons, was God of war. It is into his hands that the Drukhs are 
delivered; and ‘‘the wise chiefs bring help through Asha,’’ i. e., become 
auxiliaries or captains of Zarathustra, with their armed clansmen. 

This help they brought through Asha: for all human power and might, 
‘in war especially, was deemed to be the Divine Power or Strength, Asha- 
‘Vahista, acting in man. 

The Aryan land’ is the good dwelling of Vohfi-Mané, of Mazda and 
Asha; and what Ahura in spiritual way (by communication through His 


emanation), through the fire and Asha, gives as strength (Spiegel has 


388 IRANO-ARYAN FAITH AND DOCTRINE 


‘“Wisdom;” but khratu is not ‘‘wisdom,”’ but “power, might, strength,’’— 
Greek xparos), for the warriors, as perfection for the intelligent, that 
Zarathustra prays Mazda to make known to him and his followers, that 
they may learn it, by (or from) the tongue of his mouth [Vohfi-Manéd], 
that he may teach it to all the Aryans. The “‘Intelligent’’ are, probably, 
the military leaders: though as the Manthras are called ‘‘perfections,”’ 
the phrase may mean the true teachings or devotional compositions for the 
poets, to which victory was deemed to be owing. 

Ahura is ‘“‘very friendly with the shining Asha,’’ i. e., is in intimate 
connection or union with him, as the source with its emanation, and ‘‘the 
precept of Asha is known in the Kingdom of Ahura.’’ And elsewhere 
‘the laudable sayings of Asha’’ are spoken of. These and some other 
passages caused me at one time almost to believe that Asha Vahista was the 
Divine Truth, and Strength only because Truth is omnipotent. The 
struggle in which Zarathustra was engaged, was but one form of war between 
Light and Truth on one side and Darkness and Falsehood on the other; 
and in it also the Divine Truth was the Great Champion of the Aryans. 
That may originally have been the meaning of the name; as Reph-Al 
(Raphaél), the name of one of the Hebrew Archangels, originally meant 
the Healing of God; and Maik-Al (Michaél), the image or likeness of God: 
while Auri-Al (Auriel) was the light or radiance of God. 

But what Asha Vahista was conceived to be by Zarathustra is ascer- 
tainable only from the texts, if there are such, which show what action, in 
what scenes, was ascribed to him. 

That a great struggle was in progress, is clear. It was not what Haug 
and Spiegel supposed it to have been, one against the Daevas or Evil Spirits, 
like the Holy War of Bunyan; except so far as the Daevas were deemed to 
conspire and act by the human enemies of the Aryans. 

‘‘Tradition,’’ in regard to the Gathas, means simply the guessings and 
silly notions of the Parsis. It produces only misinterpretation. The 
contest was one against human enemies; whom many Aryan Chiefs assisted, 
by an ignominious submission. These Zarathustra denounced, in endeav- 
ouring to awaken and arouse the people. Ahura Mazda, he cries, has decreed 
evil fortune to those who by their advice prevent others from serving the 
cause of the true faith and Aryan freedom and independence; to those 
who, professing friendship, destroy our herds, and to whom food is dearer 
than the true faith; the Karapas among those who seek to establish over 
all the land the power of the infidels. 

Those Aryans who tamely permitted the infidels to despoil them, 
as well as those who really and effectively aided thé despoilers, by dis- 


suading the people from resisting or revolting, he stigmatized as themselves 
infidels. 


ASHA-VAHISTA 389 


Whoever was in any way serviceable to the patriots, by devotional 
services, or by arms, or by the cultivation of the soil or raising of cattle, 
“finds himself,’’ he said, ‘“‘in the service of Asha and Vohfi-Man6.”’ Those 
who did not, were ‘‘despisers of relationship,’”’ of their ties of blood and 
kindred. ‘‘Relationship’”’ is the consanguinity of the Aryan race; and 
“despising’’ this was being false to the obligations it imposed, and siding 
with or submitting to the infidels. 

The third Yasht [Kh. Av. xix.] is the Yasht Ardibehest, devoted to 
Asha-Vahista, ‘‘the fairest Amésha-Cpénta.’’ The first two verses of it 
are thus translated by Spiegel and Bleeck, except one adjective: 


1. Ahura Mazda spake to the most:noble Zarathustra: ‘As to what then 
belongs to the assistance of Asha-Vahista, O most noble Zarathustra (so is he) 
Psalmist, Zadta, Praiser, Reader, Offerer, Lauder, Celebrator of Good, effecting 
that the good lights shine for the praise and adoration of us, Amésha-Gpéntas.’ 

2. Then spake Zarathustra: ‘Speak the words, the true words, O Ahura 
Mazda, how are the succours of Asha-Vahista become as Singer, Zadta, Praiser, 
Reader, Offerer, Lauder, Celebrator of Good, effecting that the good lights may 
shine to the praise and adoration of you, Amésha-Cpéntas?’ 


Then follow the ‘‘words,”’ in laudation of Asha-Vahista. These verses 
are therefore simply prefatory, intended simply to declare that the praises 


that follow were communicated or dictated, ipsissimis verbis, by Ahura 


Mazda Himself, to Zarathustra. 
The text cannot mean that Asha-Vahista was, or was to become Singer, 
Zaodta, Praiser, etc.; for these were the various persons who officiated at 


‘the offerings and sacrifices, and they are spoken of here as such. ‘‘As to 
‘what then belongs to”’ the assistance or succours, must mean, ‘‘in regard to, 


J 


or “upon the subject,’’ or ‘‘in the matter of,’’ the championship of Asha- 


'Vahista. And the first verse must be read, I think, after that phrase, thus: 


‘O Most Noble Zarathustra, be thou Singer and Za6éta, etc., and Celebrator 
of the benefits conferred by him, causing the bright lights of the sacrificial fires to 
shine for the praise and adoration of us, the Amesha-Cpéntas;’ [or else it should 
read], ‘Let the Singer, Zadta, etc., cause the bright lights, etc.’ 


And the second verse must read, ‘‘Speak the true words, O Ahura 


"Mazda, as Singer, Zaota, etc.’’ (1. e., as if Thou wert the Singer, etc.; or, 


as they must be spoken by the Singer, etc.), telling how the championship 
of Asha-Vahista has been manifested; ‘‘causing [or, when they cause], the 
bright lights to shine, etc.”’ 

The manifold, included in the Divine Unity becomes, when evolved 
in being and act, in time. The aid or patronage of Asha ‘‘becomes,’’ when 
his potencies are exerted in actual help. 


390 IRANO-ARYAN FAITH AND DOCTRINE 


Asha-Vahista is then praised as ‘‘the helper of the other Amésha- 
Cpéntas”’ (the efficient agent who executes their purposes), ‘‘whom Mazda 
protects through good thoughts, works and words.’’ These invariably 
mean devotional compositions and observances, and the meaning cannot 
be that, by them Ahura protects the Amésha-Cpéntas or Asha alone. Either 
the word rendered by “‘protect’’ must mean ‘‘give power to,”’ ‘‘energize,”’ 
‘“enable:” or else the meaning is that Asha is the adjuvant or coadjutor of 
the other Amésha-Cpéntas, for these [the Aryans], whom Ahura protects. 

Asha ‘“‘smites’’ all the Sorcerers and Pairikas, belonging to [issue of] 
Anra-Mainyfis, through the best of the Manthras, Airyama Ishyo [Farg. 
xx. 26-28. Yac. liit.|. He is the great physician, who heals with all manner 
of remedies; and sickness, death, the Daevas, oppositions, Ashemadgha the 
impure, and unbelieving hostile men flee before him. The progeny of 
serpents and wolves flee, contempt, haughtiness, fever, cruelty, quarrel- 
someness and the evil eye; false speech, Jahi allied to sorcerers, the infidel 
harlots, the wind straight from the north; all these flee, and he smites 
thousands of them. 

Anra-Mainyfis laments that Asha-Vahista will smite these his beings; 
and that the Drukhs will be ruined, perish, flee from the Aryan land, 
disappear, ‘‘go away to the north to the world of death.’’ And therefore,. 
‘‘for the sake of his fullness and brightness” [i.e.,on account of his abundant 
benefits and much success and glory], Asha-Vahista is praised. 

Here we find Asha-Vahista in the new character of healer; but this is 
natural enough, for health is strength; and sickness is debility, and unfitness 
for war or labour. 

And, in the passage, ‘‘To Asha-Vahista the fairest, to Airyama Ishyo, 
to strength created by Mazda, to Cadka the good, endowed with far-seeing 
eyes, created by Mazda,’ found also in the Sirozah, we find named and 
personified the attributes of Asha Vahista. In Fargard xwxii., the Manthra- 
Cpénta and Airyama ‘‘the Desirable’ are also addressed by the name or 
epithet ‘“Cadka:’’ Spiegel translates the name Airyama into the name 
‘‘obedience,”’ and renders ‘“‘Cadéka”’ by ‘‘profit.”’ 

Caoka, we see, is gifted with far-seeing eyes, and so is Cpénta-Armaiti. 
No case of sickness is unknown to or unseen by the divine healing; no case 
of want is hidden from the ken of the divine munificence. 

As to the name of the Third Amésha-Cpénta I have already spoken. 
I am not satisfied that Vahista means “‘best.’’ There is a Sanskrit word 
Vas, the original form of Ush, the infinitive of which, vastavé, is found in 
the Rig-Veda, 1. 48. 2. It means ‘‘to shine.’’ From it comes vasu, ‘‘a 
ray of light,’’ confounded with vasu, ‘‘sweet, dry.’’ Vasu also means 


ASHA-VAHISTA 391 


’ 


“wealth, gold, a gem and water,’’—all probably, as “‘shining, brilliant.’ 
[Gold, we know, has always been the metal of the sun.] From this old 
verb probably came vasishtha, the name of a Rishi; for the Seven Rishis were 
Ursa Major; and the name probably meant ‘‘most brilliant or most radi- 
ant;’’ which may be, and I think is, the meaning of Vahista. The Sanskrit s 
becomes / in Zend; but / in Sanskrit never ish in Zend. From the same 
verb, probably, are vdsara, ‘‘a day;’’ vdsanta, ‘‘vernal;”’ vdsu, a name or 
epithet of Vishnu; vdsava, a name of Indra, the Light-God, and even Vohi 
may be the Zend equivalent of this V@su. Ush means ‘‘to burn’’ (from 
the light of the fire), whence Ushas, ‘‘the dawn’’=vas+as; and the Zend 
Usha-hina; usya, i. e., vas+ra, ‘‘a ray of light;’’ and, fem. usrd, ‘a cow;”’ 
usar, i. e., vas+r (r for n, and originally for vasant, identical with ushas for 
vasant), fem., ‘““dawn, morning.”’ : 

According to this derivation, Vahista would mean ‘“‘most radiant,”’ 
“most brilliant,’’ zsta and zstha being superlative terminations. And this 
_perfectly corresponds with Asha, from Ash or As, “‘to shine;’’ and with 
‘the character of Ahura as the Primal Light, whereof the Amésha-Cpéntas 
are the outshinings. 


KHSHATHRA-VAIRYA. 


Khshathra-Vairya {sometimes Vohu-Khshathra], formerly known to us 
in the writings on the Persian religion, as Shahrevar, is said to be the lord 
and protector of the metals; and the care of the poor is said to be entrusted 
to him. The care of metals is not a natural function of a Divine effluence 
or emanation. 

Bopp gives us, in the Zend, Csathra, ‘‘King.’’ Itis the same word, and 
in the Sanskrit, Kshatrya, ‘“‘caste.’’ From these comes the Russian 


Imperial name, Czar, and very probably the title Tarshatha, ‘ “Viceroy,” 


found in the book of Nehemiah. In the Veda, Khshatra, means “do- 
minion.”’ | 
Therefore, I have concluded that Khshathra-Vairya is the Divine 


| 


Sovereignty or Dominion, the Malakoth or tenth Sephirah (Regnum) of the 
Kabalah. Bopp says Vairya means ‘strong.’ 


In Yacna xliv., it is said (7): 


Immortality is the wish of the Pure [the word rendered ‘immortality’ meaning} 
‘health’ and ‘long life’]; strength, which is a weapon against the wicked; the king-| 
dom, whose creatoris Ahura Mazda, 


The ‘“‘wicked”’ are the foreign infidels; and “the Kingdom’’ means' 
“rule, dominion and sovereignty.’’ And the strength and kingdom are 
Asha-Vahista and Khshathra-Vairya. 3 

In Yacna xxix., where the soul of the bull is represented as asking an 
absolute Ruler, it says: | 


Give, O Ahura Mazda, tothis one [the Ruler], for help Asha and Khshathra, 
together with Vohi-Mané, that he may create good dwellings and pleasantness. | 


To secure to the people comfortable homes and the enjoyments of: 
peaceful living, was, in those better days, the function of the monarch. | 
And, in Yagna xlix., in which this rule of Zarathustra is spoken of, it is 
said in verse 3: 


‘There is to the man, O Mazda, Purity as a portion, which Khshathra together. 
with Vohfi-Man6 imparted to him, who through the power of holiness seeks to 
increase this nearest world, in which the wicked takes a share. | 

“Nearest” is, probably, “adjacent,” and the “nearest world’ the 
adjoining conquered country, or that still contended for, in part still helg 
by the unbelievers. 

“The man,” I take to be Zarathustra, who, by that divine strength 
which true piety is, strives to extend the Aryan rule in this new territory. 


KHSHATHRA-VAIRYA 393 


To him, as his especial endowment, is given the true faith, or to him 
its guardianship and protectorate is entrusted, by the Divine Wisdom, 
which befit and qualify him to perform the high mission so entrusted to 
him. 

| “The power of Holiness’? may mean the potency of religious worship; 
but rather, I think, the fervour of religious zeal and patriotic ardour, inspir- 
‘ing the chiefs and soldiery, and enabling them to do great deeds, to meet 
bravely all dangers and make all needful sacrifices, whereby the Drukhs 
| might be deprived of their share in the fertile lands coveted by the Aryans, 
and the Aryan dominion be increased. 


[In verse 4 it is said], ‘So will I praise you with laudation, Mazda Ahura, together 
with Asha and Vohfi-Mané and Khshathra, that he may stand on the way of the 
desiring. I give open offerings in Garé-nem4na.’ 


‘That he may stand on the way of the desiring,’’ I have already endeav- 
oured to explain. The ‘‘desiring’’ are those engaged in some undertaking, 
endeavouring to effect some purpose, which here was the overthrow of the 

infidel power. Their ‘‘way’’ was, probably the course upon which they 
‘sought to advance and conquer. And that he might “‘stand”’ on it meant 
perhaps that he might hold it and not be forced back. 

_ Garé-neména is literally, ‘‘the mountain of worship.’’ I think there 
‘must have been sacred places on the summits of certain lofty peaks, to 
which the people ascend, and there sacrificed at sunrise. The Sun was 
the body of Ahura Mazda, and there he became visible earlier than in the 
valleys. His first rays kissed their tops, and we find them regarded with 
jan especial veneration. 


[In Yagna xxx. we find], ‘The men who would defile the world [desolate the 
Aryan country], joined themselves to Aeshma [rapine]: To the other [the Aryans} 
came Khshathra, together with Vohfi-Mané and Asha.’ [And, verse 8], “Then 
puts himself at thy disposition, O Mazda, Khshathra, together with Vohfi-Mané, 
whom Ahura commands, who give the Drujas into the hands of Asha,’ 


(into the hands of the Aryan armies). Ahura ‘‘commands’’ Vohti-Mané 
A. e., Vohfi-Man6 is the expression of His Sovereign Will. 


In Yacna xxx111., are the invocations: 


10. May I increase through Vohfi-Mané, Khshathra and Asha, in happiness 
for the body. 12. Give me at my supplication, through Asha strong power, 
through Vohii-Mané fullness of good;’ [and Khshathra is named with them again 
inthe phrase, ‘And Asha who furthers the world, and Khshathra and Vohfi-Mané6;’ 

[In Yacna xliz. 14.] ‘What thou, O Khshathra, hast commanded from purity, 
will I encourage the heads of the doctrine, together with all those who recite thy 
Manthras.’ 


394 IRANO-ARYAN FAITH AND DOCTRINE 


Here Zarathustra, addressing Ahura, applies to him the name Khshathra 
and I think the meaning is: ! 


With the sovereign power which thou, as Khshathra, hast given me, I will 
encourage and assist the priests of the faith, and all who recite the Manthras, to 
extend the true religion. 

{In Yacna xliw. 7]: Tell me, Ahura, who has created the desired wisdom, 
together with the kingdom? . 

xlvit. 11. When will Mazda, Asha, together with Armaiti come, and 
Khshathra, the good dwelling with fodder, who will command peace to the rude 
wicked. {Spiegel says, ‘The good dwelling seems here personified as a genius.’ ] 


But the meaning of the passage is, simply, when will Mazda, etc., establish 
the dominion of the true faith in the land, with peaceful and safe homes 
and abundant grain or pasturage? 


Khshathra Vairya is several times named, with the other Amésha- 


Cpéntas, in the Crésh-Yasht, but without anything to show his peculiar 
functions of special individuality. 


In Vispered xxiii. 1, we read, 


The Vohii Khshathra we praise. Khshathra-Vairya we praise, the metals we 
praise. 


It is from this, perhaps, that he is called by the Parsees the Lord of 
Metals. But these are simply the weapons of war, forged of the metals, 
by which victory and sovereignty are won; and it is for this reason only 
that they are praised together with Khshathra. 


In Fargard xx. of the Vendidad, it is said that Thrita, the first of men 
skilled in medicine, desired as a favour from Khshathra-Vairya, to with-_ 


stand sickness, death, pain and fever-heat. For to restore the sick to 
health, and save them from death, is not a function of the divine intellect 
nor of the divine strength; but of the divine sovereignty. 

In the Sirozah we find, ‘‘To Khshathra-Vairya, to Metal, to the charity 
which feeds the beggars;”’ and again, ‘“Khshathra-Vairya, the Amésha- 
Cpénta, we praise. The Metals, we praise. The charity which feeds 
beggars, we praise.’’ And in the Amshaspands’ Yasht (2) the same 
sentence is found. The ‘‘charity that feeds the beggars’’ must mean the 
distribution of food to those impoverished by the wars, a work too great, 
no doubt, for private charity, and therefore considered as an appropriate 
function of the divine sovereignty incarnate in Zarathustra. 

Kshi, whence Kghatra, Sanskrit, means “‘to possess and to rule.’’ In 
those patriarchal days, it was the “possessors’’ of wealth in herds and 
afterwards in lands, who were the rulers. Every such head of a family 
or clan or tribe, had and maintained a large number of dependents. These 


KHSHATHRA-VAIRYA 395 


‘possessors,’’ we have seen, were deemed of much greater value, individ- 
ally, to the land, than the poor, because upon the occupation which they 
rave, and their bounty and liberality, the poor depended for food; and 
cherefore the bounty or munificence which fed the poor and even the 
yeggar was deemed a prerogative of the Ruler, a high duty, and even a 
constituent portion of the royalty with which, it emanating from the 
Jeity, he was invested. 

Vairya is said to mean “‘strong.’’ Several Sanskrit words resemble it: 

Vara, i. e., vrita, ‘better, best, precious, beautiful, a boon, blessing, 
avour, privilege;’’ varishtha, ‘‘greatest’’ and others: but I think it comes 
rom Vaira, “heroism, prowess;’’ whence are Vairaya, ‘‘to fight, to act 
ieroically;’’ Vazirin, ‘“‘heroic;”’ the root of which is v7z and vr? (which verb 
yrobably comprehends two verbs originally different, the original significa- 
ion of one of which seems to be ‘‘to guard by covering,’ and that of the 
ther, ‘‘to choose’’). From the former comes also viva (probably for origi- 
ial véra), “heroic, strong, powerful, eminent, etc.’”’, and virdyd, a denomi- 
lative, meaning, ‘‘to show one’s heroism;’’ and finally, sia ate ‘strength, 
power, fortitude, heroism, dignity, splendour.”’ 

I am convinced that the meaning of a Zend word will ne most correctly 
iscertained by means of the original meaning of its Sanskrit equivalent. 
n the original condition of the Aryans, the Ruler was one who by his 
ieroism protected his people. As Ruler, he was especially and emphatic- 
lly protector, guarding and defending his people by pages against 
heir enemies. 

And therefore I conclude, finally and with entire confidence, that 
<hshathra-Vairya meant, when it was first adopted as a divine name, 
‘Protecting and Heroic Sovereignty.”’ 


CPENTA-ARMAITI. 


It is difficult to determine from the texts, what divine attribute or 
potency was intended by this female Amésha-Cpénta. Spiegel says, in 
note to Vispered 17: 


Cpénta-Armaiti, is ‘Perfect Wisdom,’ as well as the Genius of the Earth. In 
both capacities she is feminine. 


Let us first quote those passages of the Gath4s, in which she is named. 


I. xxviii, 3. May Armaiti, to grant gifts, come hither at my call! [On 
which Spiegel remarks], ‘Armaiti, as has been already remarked, is sometimes 
the genius of the earth, and sometimes wisdom personified.’ 


Here she is mentioned with Asha-Vahista, Vohfi-Manéd and Ahura 
Mazda. 


7. Give, O Asha, that reward which men desire! Give them, O Armaiti, his 
wish to Vistagpa, and also to me. 

xxx. 7. Armaiti gave strength to the body, continual. 

xxxi. 9. To thee (Ahura) belonged Armaiti. [To ‘belong’ always means 
‘to be related to, the issue or descendant of’.] With thee was the understanding 
that fashioned the cow, when Thou, Mazda Ahura, the Heavenly, createdest wai 
for her. 

xxxit, 2. The perfect Armaiti we teach you to know. ‘May she be ours! 
[This the hearers reply.] 

xxxtit. 11, 12, 13. Ahura Mazda, Thou who art the Most Profitable, and: 
Armaiti, and Asha who furthers the world, and Khshathra and Vohfi-Mané, hear 
me, and pardon me all whatever it may be! Purify me, O Ruler! Through 
Armaiti give me strength . . . . Teach us, O Cpénta Armaiti, the law with 
purity. 

xxxiv. 11. For both serve thee (Ahura) for food; Haurvat and Amérétat, 
the realms of Vohfi-Mané, Asha, together with Armaiti’s increase. Let strength 
and power belong to them, then Thou, O Mazda, art without hurt. | 

iui.  xlit, 1. That I may be able to maintain purity, give me that, 0; 
Acinaiti; kingdom, blessing, and the life of Vohi-Mané. 

6. Armaiti teaches them, the leaders of Thy Spirit, whom no one deceives. | 
[‘Here,’ Spiegel says, ‘the singular changes abruptly to the plural, which, how-' 
ever, is easily understood, since the singular is used collectively. The construc-| 
tion is, ‘Armaiti . . . . the leader, etc.’] 

} 
| 


But who then are those whom Armaiti teaches? For the three lines) 
that precede these speak of only one person, ‘‘He through whose deeds 
the world increases in purity,’’ 1. e., the true faith extends more and more 
in the Aryan land. In verse 1, I think that which Armaiti is asked to 
give is the power and strength are in the preceding line, and not. 
the Kingdom and blessing and life of Vohfi-Mané. At any rate, Zarathus- 


) CPENTA-ARMAITI 397 


‘tra asks one or the other, that he may be able to maintain purity, that is, 
to establish the true faith. Spiegel thinks that the life of Voht-Mané 
may mean earthly life; and Zarathustra might well ask for long life, with 
kingdom and blessing. But the life of Vohfi-Mané is not the animal 
vitality of man. It is the life of the Divine Intellect, with which Zarathus- 
‘tra asks to be gifted. 

If the lines in verse 6 can be understood at all, that is only possible by 
careful consideration of the whole verse, and that which precedes it. They 
are as follows, in the translation: 


origin of the world, as Thou effectest that deeds and prayers find their reward. 

Evil for the evil, good blessings for the good, at the last dissolution of the creation 
through Thy virtue. . 

6. At this dissolution there will come to Thy Kingdom, O Holy, Heavenly 

Mazda, through goodmindedness, he through whose deeds the world increases in 

purity. Armaiti teaches them, the leaders of Thy Spirit, whom no one deceives. 


| 5. For the Holy One I held Thee, Mazda Ahura, when I first saw Thee at the 


In verse 8, Zarathustra says: 


Since manifest torments are desirable for the wicked, so may I suffice for 
strong joy to the pure [i. e., so may I be able to secure contentment and happiness 
to these of the true faith]. 


The subject of the whole Gatha is the struggle between Zarathustra 
and the Aryans, on one side, and the foreign invaders, aided by the native 
‘tribes, on the other, the punishment of the latter and the reward of the 
former; and I very much doubt whether there is any reference to either 
of these in another life. I have already commented on much of this 
Gatha, concluding that the rewards to be given were grants of lands in the 
adjoining country or province, which had been held by the infidel. 
“When I first saw thee at the origin of the world”’ certainly does not 
mean that Zarathustra saw Ahura at the moment of creation, nor, I think, 
does ‘‘the last dissolution of the creation’? mean the end of the world. 
“The origin of the world”’ is, I think, the first possession by the Aryans 
of the country occupied by them. That country is continually called 
“the world; and the beginning of this world was the emigration of the 
Aryans into it and their conquest and occupation of it. Deeds and prayers 
then had their reward, in the lands then divided among the faithful. 
These were the good blessings of the good. Upon the evil, that is, the 
conquered native infidels, of course evil fell. 

Now the Aryans were conquering and about to populate an adjoining 
country. The Aryan people were the ‘“‘creation,’’ the aggregate of the 
“creatures”? of Mazda; and the ‘‘dissolution’”’ of this creation, about to 
come, was the division of the people, by the removal of a‘part of them 


: 


398 IRANO-ARYAN FAITH AND DOCTRINE 


to the conquered country. Zarathustra himself is meant, 1 think, by him 
“through whose deeds the world increases in purity,” i. e., the dominion 
of the Aryan faith is extended; or ‘‘He’”’ may be a pronoun of multitude, 
and mean, as it often does, “those.” The “leaders of thy spirit’? must 
mean the chiefs, guided and directed by Ahura, or inspired by him and the 
instruments of His spirit. That Armaiti teaches them, perhaps means 
merely that she prompts their removal—in other words, that they desire 
to cultivate the fertile lands of the new province—she being certainly 
the Divine Productive Power, to whom is owing all of life and growth in 
the world, and the birth and being of animals, as well as the fertility of 
the earth. 


16. May the corporeal be holy, the vital powers mighty; may the Sun be 
beholding in the kingdom of Armaiti, may they give blessings for works through 
Vohii-Mané. [The ‘corporeal’ is the ‘corporeal world,’ very often mentioned, 
and always meaning the Aryan land or country. The prayer is, simply], May 
the Aryan land prove fertile and its productive power great: May the sun look 
warmly upon the realm of production and growth; and may the sun and the powers 
of vitality give abundant harvests, in return for the service rendered to the true 
faith by these inspired by Vohti-Mando. 


For, as I have said, warlike skill was deemed to emanate from Vohfi-Mand, 
and thus warlike exploits were his ‘‘deeds.’’ In verse 12, Zarathustra, 
after speaking of being commissioned and instructed to preach the faith, 
says, ‘‘So command me not that which will not be heard [listened to, 
heeded, and obeyed], so that [since in that case] I lift myself up [stand 
up to teach, or announce myself, or engage in the work], before for 
me has arrived obedience united with great blessing [before the time 
comes when I can gain followers and disciples, and thereby secure success 
for the faith], which will turn your pure gifts [prayers and Manthras] 
to profit for the warriors.”’ 

We must always bear in mind that devotion, worship, prayers and 
Manthras were deemed to be the direct causes, the productive causes, of 
victory in war. So Moses, when his arms were held up, by prayer, gained 
a great victory for Israel; and faith caused the walls of Jericho to fall 
down. 

Verse 13 explains other words. ‘‘Give me a long life [length of life], 
as no one obtains from you [larger than any others obtain] among the 
desirable of creation who are named in Thy Kingdom.’’ ‘The desirable 
of creation, named in Thy Kingdom”’ are the chiefs or leading men. 
among the people of the land wherein Ahura is worshipped; i. e., of the 
Aryan land. The “creation’’ always means the Aryan people; and the. 
Aryan land is:-always Ahura’s Kingdom. 


CPENTA-ARMAITI 399 


Another enigmatical passage, yet easily explained if I have indeed 
found the keys of interpretation, is in verse 15. ‘‘When it [this] came to 
me [into my mind] through Vohfi-Mané6 [through the Divine Intellect in 
me], and gave tokens for the understanding [and guided my own under- 
standing]; swift thought [prompt decision] is the best; a perfect man shall 
not seek to make a bad man contented [an Aryan should not endeavour 
to gain to the support of his cause the unbelieving natives]; then become 
all the bad to Thee as Holy’’ [act without them, relying on yourselves, 
and success will enlist them all on your side]; or, it may mean, “If you 
enlist on your side the unbelieving natives, by concessions made to them, 
you put them upon the same footing as if they were true believers.” | 
prefer the first interpretation, because, as the reader may remember, the 
same phrase, ‘‘from the bad as holy” is found in the Gatha Voht- 
Khshathra (/. 6), where I read, that he who is so. described, is not to be 
requited until the final division of the conquered country. 


xliii. 6. Does Armaiti increase Purity through deeds? Does the Kingdom 
belong to Thine, on account of their good-mindedness? For whom hast Thou 
made the going cow [cattle driven to graze], as a beneficent gift? 


To “‘increase purity’’ here, means to make prosperous the land of the 
‘true faith; and the ‘“‘deeds’’ of Armaiti, by which this is done, are the 
-harvests that through her are produced. 


xliv. 4. Mazda knows, who created him, the father of the good effective 
spirit [of the divine productive spirit]; his daughter is Armaiti, the well-doing [the 
beneficent, or who makes prosperity, or who causes production]. 

10. I desire to draw near to him, with the offering of Armaiti [with offerings 
of meat or grain, productions of Armaiti]; to him who is called with name as the 
wise lord. 

xlv. 12. Which [Purity, the True Faith] increases the world [makes the 
Aryan land prosperous], through the activity of Armaiti. 


The ‘‘active’’ are the husbandmen and herdsmen. ‘The activity of 
Armaiti” is the labours of these; she, by means of these labours, causing 
production. 


16. There, where Armaiti is enthroned with Asha [in the Aryan land]. 
xlvi. 2. With the hands of Armaiti he performs pure deeds, through His 
own Wisdom is Mazda the Father of Purity. 


It will be seen hereafter that the labours of the husbandmen were deemed 
highly religious, and the equivalent of worship. They could therefore fitly 
be called ‘‘the works of faith;’’ which is the meaning of “‘pure deeds.”’ 


6. Through the fire [by which the metals are forged into arms], he gives 
decisions for the combatants, through the greatness of Armaiti and Asha. 


400 IRANO-ARYAN FAITH AND DOCTRINE 


As Asha means the strength of the soldiers, supposed to be the Divine 
Strength manifested in them, the greatness of Armaiti may mean abun- 
dant supplies, for without these that strength will fail, and they are indis- 
pensable to effective service in the field. 


xlvii. 7. May good kings rule, may bad kings not rule over us, with deeds of 
good wisdom, O Armaiti [with such a policy and such acts as good sense dictates; 
by which reference is intended here to the encouragement of husbandry]. For the 
cattle is it laboured, the diligent us this for food. 


‘Purity’ is said in the preceding line to be ‘‘the best thing for man 


after birth.’’ And by “purity’’ here is meant the labour of the husband- | 
man, elsewhere, as we said, declared to be equivalent to religious worship. 


It supplies food for cattle and men. 


This has to us brightness [prosperity], this has to us strength, might, given [has 
given us prosperity, strength and power], according to the desire of Vohfi-Man6. 
So too it made trees [plants] grow with purity for Mazda [by means of labour] at 
the birth of the first world [at the occupation and settlement of the Aryan land]. 

l. 2. That which belonged to you first, Mazda Ahura and Asha, and to 
thee, Armaiti, give me as the kingdom desired. 

4. Where does one attain to Asha? Where is Cpénta-Armaiti found? 


In Fargard a. of the Vendidad, when Yima cleft the earth with his 
golden plough (or spade) and bored into it with the spear, he said, ‘‘With 
love, O Cpénta-Armaiti, go forth and go asunder at my prayer, thou sup- 


porter [bearer, mother] of the cattle, of the beasts of burden, and of man- | 


kind.’’ Here the earth, as producer, is called by the name of the Divine 
Attribute of Productiveness. And in Fargard 112. we find: ‘‘When one 


labours on this earth, etc., he will be thrown from off this Cpénta-Armaiti | 


into darkness;’’ where, again, the name is applied to the earth. 


Fargard viii. 60. Ahura Mazda and Cpénta-Armaiti defend us from our foes. 

xviii. 108. Then will he speak to Cpénta-Armaiti, Cpénta-Armaiti, this man 
I give to thee, etc. 

125 to 128. A third of the water he makes dry ... . Of a third of the 
trees he destroys the increase . . . . a third of the covering of Cpénta-Armaiti 
he destroys . . . . a third of the pure men he destroys. 


Here again the name is applied to the Earth. Its covering is the 


herbage or grain growing upon it. 


xix. 45. Praise Cpénta-Armaiti, the fair daughter of Ahura Mazda. 

Vispered wi. 21. I desire . . . . Cpénta-Armaiti and those who are thy 
females, O Ahura Mazda. 

Ormuzd-Yasht: Kh. Av. xvii. (1). 37. Here is Vohi-Mané, my creature, O 
Zarathustra; Asha-Vahista, my creature, O Zarathustra; Khshathra-Vairya, my 
creature, O Zarathustra; Cpénta-Armaiti, my creature, O Zarathustra; here my 


CPENTA-ARMAITI - 401 


Haurvat and Amérétat, my creatures, O Zarathustra, which are a reward for the 
Pure who attain to incorporeality. 

39. To strength, the well-created, beautiful, and the victory created by 
Mazda, and the smiting that comes from above, and Cpénta-Armaiti. 

40. O Cpénta-Armaiti, smite their torments, surround their understanding, 
bind their hands, summer and winter smite, restrain the hinderers. 
_ 43. Then spake Zarathustra; I come to you, the eyes of Cpénta-Armaiti, 
who annihilate what is desert in the earth, to hunt the wicked. 

44. Wisdom I praise. Cpénta-Armaiti I praise. 


The eyes of Cpénta-Armaiti, which annihilate what is desert (make the 
lesert lands productive), must be the sun and moon. 


Amshaspands’ Yasht. Kh. Av. xviii. (2). 3. Tothe good Cpénta-Armaiti, to 
skilfulness, the good, gifted with far-seeing eyes, created by Mazda, pure [repeated, 
8]. [In the Sirozah, 5]: To the good Cpénta-Armaiti, to the good liberality, 
gifted with far-seeing eyes, created by Mazda, pure. 

Vispered 11. 10. He who holds fast Cpénta-Armaiti, namely, the Manthra 
of the profiting [on which Spiegel says, ‘Cpénta-Armaiti is Perfect Wisdom, as well 
as the Genius of the Earth. In both capacities she is feminine. In this verse 
the former meaning must be adopted. By the ‘Profitable’ Cadshyanté, is meant 
a kind of prophets, or persons who have devoted themselves particularly to the 
Zarathustrian doctrines.] 


Now, in Fargard ii. of the Vendidad, beginning at 76, we read as 
‘ollows: 


76. Who fourthly rejoices this earth with the greatest joy? 
77. Then answered Ahura Mazda; He who most cultivates the fruits of the 
field, grass and trees [plants], which yield food, O Holy Zarathustra. 
78. Or he who supplies waterless land with water, or gives water to the water- 
less land. 
79. For the earth is not glad which lies long uncultivated. 
80, 81. If it can be cultivated, then is it good for a habitation for these [the 
Aryan people]. . . . 
96. Creator of the Corporeal World, Pure One. 
97. What is the increase of the Mazdayacnian Law [the extension of the 
Mazdayacnian Faith and Creed]? 
98. Then answered Ahura Mazda: When one diligently cultivates grain, O 
Holy Zarathustra. 
99, 100, 101. He who cultivates the fruits of the field cultivates Purity [the 
true Faith]. He promotes the Mazdayagnian Law abroad. 
105, 106, 107. When there are crops, then the Daevas hiss; when there are 
shoots, then the Daevas cough; when there are stalks, then the Daevas weep. 
108, 109. When there are thick ears of corn, then the Daevas flee; there are 
the Daevas most smitten in the dwelling-places where the ears of corn are found. 
110. To hell they go, melting like glowing ice. 


Thus Laborare est orare, ‘‘to work is to pray,’ is a literal reading from 
che Zend-Avesta. To extend the Aryan faith was the work of colonization, 


402 . IRANO-ARYAN FAITH AND DOCTRINE 


and for that and for success in the continual struggle against the native 
tribes, the cultivation of the soil was indispensable. Upon conquering a 
country, it was parcelled out among the Aryan warriors, and, when these 
had chosen their lands, among the converted native tribes. Continually 
exposed to inroads of the unbelieving nomads of the North, and the 
predatory forays by mountain tribes, the cultivation of the land by the’ 
colonist was not only stronger proof of his faith than prayer or sacrifice, 
but it was, in fact, the most earnest and emphatic and persistent of 
prayers, for the extension of the Aryan power and Mazdayacnian faith. | 
For what is prayer, but a desire or wish expressed, and what can more 
strongly express a wish for a given result, than continual labour to effect 
it? | 
Returning to Vispered 77., we may understand the lines: 


He who holds fast Cpénta-Armaiti, namely, the Manthras of the profiting, 
through whose deeds the worlds of the pure increase. 


The worlds of the pure are the countries inhabited by the Aryans, 
probably, Bactria and Margiana. These ‘“‘increase’’ by the labours of the 
‘“‘profiting’’ or “‘profitable,’’ the workers, the husbandmen. These are the 
Cadshyantd. And Cpénta-Armaiti, the productiveness of their fields is’ 
their Manthra, their prayer, ‘‘the Manthra of the profiting.” 


In the Atas-Behram-Nydvis. Kh. Av. xi., 2, we read: 


Purify me, O God! Give me strength, through Armaiti. Holiest, Heavenly 
Mazda, give me at my prayer, in goodness, strong power, through Asha, fullness 
of blessings, through Vohii-Manéd. To teach afar for joy, give me certainty; 
that from the kingdom, O Ahura, which belongs to the blessings of Vohii-Mané, 
teach, O Cpénta-Armaiti, the law with purity. Zarathustra gives as a gift, the 
soul from his body. The precedence of a good mind, O Mazda; purity, in deed 
and word, obedience in rule. 


By this, Zarathustra is represented as devoting his life and intellect 
to the propagation of the true faith, as a missionary in a distant region. 
His first prayer is for an abiding faith. ‘‘Purify me!’’ he cries, and asks, 
at the same time for bodily strength, through the sustenance to be supplied 
by Armaiti; for strong power through Asha, and intellectual power through 
Voht-Man6, by which to make abundant converts. The strength asked 
through Armaiti, is the strength of health. ‘‘Give me certainty,” he says, 
i. e., enable me, to teach at a distance, for Thy contentment—to teach that 
which is from the kingdom that belongs to the gifts of Vohfi-Mané; to 
teach, O Cpénta-Armaiti, the faith and creed with that zeal which is born, 
of an ardent faith. For the ‘“‘precedence of a good mind,”’ I think, is the. 
pressing forward of an impetuous zeal and earnest purpose. 


CPENTA-ARMAITI 403 © 


In Yagna xiii., 3 to 10, we read, in the translation, as follows: 


3. To Ahura, the Good, endued with good wisdom, I offer all good. 

4. To the pure, rich, majestic. 

5. Whatever are the best goods, to him, to whom the cow, to whom purity 
belongs [of whom and from whom the cattle are, and the true faith is], from which 
arises the light, the brightness which is inseparable from the lights [the luminaries 
of the sky]. 

6. I choose Cpénta-Armaiti, the Good; may she belong to me. 

7. By my praise [worship], I will save the cattle from theft and robbery, 
(will keep off) hurt and affliction from the Mazdayagnian clans. 

9. I promise to the heavenly [those of the true faith], free course, dwelling 
according to their desire [license to journey unmolested, and to have homes 
wherever they may choose]. 

10. That they may dwell on this earth, with the cattle. [That they, with 
their herds, may hold and inhabit this land.] 


In Yacna xvi1., 16-and 53, we find: 


The good Cpénta-Armaiti we praise; we praise thee, dwelling-place, Cpénta- 
Armaiti [which Spiegel here renders ‘earth’]. We praise Thee, Lord of the 
dwelling-place, Pure Ahura Mazda. 


The dwelling-place is the Aryan country, and hence it has been supposed 
‘that Cpénta-Armaiti here and elsewhere, means the earth and the genius 
of the earth. ‘‘Dwelling-place’’ may mean ‘‘homes”’ or “‘homesteads.”’ 

And, in Yacna xxxi. 9, we find Cpénta-Armaiti connected with the 
production of the animal creation, in the sentence: 


To thee [Ahura Mazda] belonged Armaiti, with thee was the understanding 
which fashioned the cow, when Thou, Mazda Ahura, the Heavenly, createdst 
ways for her. 


Cpenta-Armaiti, it is plain, is that which the Egyptians understood by 
Tsis, nature, the great. mother. Not nature, in our sense of the word, as 
the material universe, but that divine productive womb, as it were, of 
which the material universeis born. ‘‘Creation,” in all the old cosmogonies 
and theogonies, was a begetting. The Hebrew word bara, which in our 
version of the Book B’rasith or Genesis is rendered ‘‘created’’, meant ‘‘to 
beget”? and ‘‘to produce,” for the divine author and source both begets 
and produces, as the Indian Aryans imagined Brahm dividing himself as 
male and herself as female. The divine itself contains both sexes. Brahm 
became himself, and Maya, urged by the desire to beget and create, and 
self-impregnating and impregnated, became father and mother of the 
universe. In the Hebrew cosmogony, the vital spirit of God brooded 
‘upon the dark chaos of matter and begat the universe. We shall find 
precisely the same idea, of the generative potency brooding upon matter, 


404 IRANO-ARYAN FAITH AND DOCTRINE 


in the later Veda, and when the philosophic notions of the Orient became © 
familiar at Alexandria, to Philo, and afterwards in Asia Minor, to the 
writer of the Greek book, entitled, ‘‘The Gospel According to Saint John,” 
Yesous, the Anointed or Consecrated (for Christos is simply the Hebrew 
word Massayah, Messiah, translated into Greek), was styled ‘‘The only- | 
begotten Son of God.” 

The Deity, according to the creed of Zarathustra, is the source of all 
that is. He does not create something from nothing, by merely willing it 
to be. Nature, or the universe, is not his handiwork, but his production; i 
and Cpénta-Armaiti is the Deity as producer, as the teeming and prolific | } 
source, the cause of all birth and pregnancy, of the animal and vegetable 
world. 

With this, I think, the meaning of the name agrees. Ram, in Sanskrit, | 
means, “‘to have sexual intercourse with,’’ and its perfect participle rata 
means “‘coition, copulation,’ and ramya is the semen virile. Rama is ‘‘a_ 
husband, lover and the Deity of love,” i. e., of the sexual impulse and | 
desire. Everywhere, the incentive to creation was deemed to have been, 
not love, but concupiscence. Ramé is ‘‘a wife, mistress, a name of Lakshmi, 
wife of Vishnu and Goddess of prosperity,” and ramati is “love, paradise | 
_and time.’’ Probably ar was the stock form, as Dr. Muir remarks that. 
the Greek apyvpos and Latin argentum are nearer the original than | 
rajata, ‘“‘made of silver,’ in the Sanskrit. In Zend, rajata becomes. 
érézata, and arama (rest) in Sanskrit is raman in Zend. | 

As atti, suffixed, forms nouns of action from verbal roots, Aramaiti or 
Armaiti would mean ‘‘the producer,” by birth, and regarding the material 
world as proceeding from the Deity, and productiveness, as belonging to’ 
Ahura, exercised through nature; Armaiti with Cpénta (selfness), would 
mean the productive potency of Ahura, as manifested and revealed and 
acting, in the material world, or, in other words, what we express by 
‘‘mother-nature’’ in which phrase we personify the capacity of material 
natures to produce. ak 

There is another possible derivation of (pénta. In Sanskrit, the verb. 
¢vas means “‘to breathe,’’ causative ‘‘to create,’’ whence qvasa, ‘‘breathing, 
breath, air, wind.’’ If from this root, (pénta would mean, perhaps, 
‘“‘what is out-breathed by the Deity, i. e., what emanates, an emanation, 
effluence, out-flowing.”’ 

It may be from the Sanskrit Svanta, as I have said heretofore. Benfey. 
makes this=sva+anta, mind, but this seems to me a forced explanation, 
sva meaning ‘‘own, one’s self,’’ and ania, ‘“‘end, terminus, boundary.” I: 
should rather think that Svanta was itself from ¢vas, ‘‘to breathe,’ and that 
it meant ‘“‘mind,”’ if at all, as that which is breathed forth, from the Deity 
into man. 


HAURVAT AND AMERETAT. 


Haurvat and Amérétat, the last two Amésha-Cpéntas are almost 
always named together. ; 


Bopp (Comparative Grammar, p. 221), speaking of the dual of nouns, 
says, ‘Thus we read in the Vendidéd Sédé, (p. 225), toi ubaé hurvdoscha 
_amérétat-dos-cha, the two Haurvats and Amérétats.’’ And in note to 
this, he says: 


The two Genii, which Anquetil writes Khudad and Amerdad, appear very 
frequently in the dual, also, with the termination bya, and where they occur with 
plural terminations, this may be ascribed to the disuse of the dual, and the possi- 
bility of replacing the dual in all cases by the plural. Thus, we read (J. c. p. 211), 
| Haurvatat-6 and Amérét-as-cha, as accusative, and with the fullest and, perhaps, 
sole correct reading of the theme. We will, however, not dwell on this point any 
longer here, but only remark that haurvatdt is very frequently abbreviated to 
haurvat, and the @ of Amérétdt is often found shortened, whence (p. 104), haurvatbya, 
Amérétatbya. Undoubtedly, in the passage before us, for hurvdoscha must be read 
either haurvatdoscha or haurvatétéoScha, or haurvatatdoscha . . . . The two twin 
Genii are feminine, and mean, apparently, ‘entireness’ and ‘immortality.’ 


In Note at page 223, he gives, from the Vendiddd Sddé, page 23, 
_haurvéta Amérétdta, ‘‘the two Haurvats and Amérétats.’’ 


[In Note to page 229, he says], The Genii Haurvat and Amérétdt, although each 
is in the dual (in the Vend. Sddé, pp. 80 and 422), still are, together, named 
Spénistd mainyt mazdé tevishi, etc., ‘the two Most Holy Spirits, the Great, Strong.’ 
As Genii, and natural objects of great indefinite number, where they are praised, 
often have the word vz¢pa, ‘all,’ before them, it would be important to show whether 
‘all Amshaspants’ are never mentioned, and the utter incompatibility of the 
Amshaspants with the word vi¢pa would then testify the impossible duality of 
| these two Genii. If they are identical with the celestial physicians, the Indian 
Agwinen, then ‘entireness’ and ‘immortality’ would be no unsuitable names for 
them. 


In Panini, we find (p. 803), the expressions Métara-pitardu and pitara- 
| maraté marked as peculiar to the Vedas. They signify ‘‘the parents,’’ but 
literally, they probably mean, ‘‘two mothers, two fathers’’ and ‘‘two 
fathers, two mothers.’’ For the first member of the compound can here 
' scarcely be aught but the abbreviated dual pitard, mdtard, and if this is 
the case, we should here have an analogy to the conjectured signification 
of haurvat-a and Amérétdt-a. 


[At page 1135, he says]: In the Veda dialect there is a suffix téti, which is 
used for the formation of denominative abtracts of the feminine gender, just as 
much as ¢d. 


406 IRANO-ARYAN FAITH AND DOCTRINE 


Among these, in Sanskrit, he gives Sarvdtdti-s, ‘‘allness, entireness, the 


whole,” from Sédrva, ‘‘every, all,’”’ and in Note, he says, 


On this Sarvdtdti is based the above-mentioned Zend Haurvatdt, which I there, 
without knowing its Sanskrit prototype, and especially the Vedic suffix tdti, have 
translated ‘entireness,’ and, in fact, for this reason, because I thought I recognized 


in its suffix, as also in that of Amérétat, an affinity to the Sanskrit ‘4, Greek ryr_ 
and Latin /at, regarding which, however, I had no occasion at that place to deliver | 


my sentiments more closely, because this circumstance belongs to the doctrine of 
the formation of words . . . . As, according to Panini, Sarvatdti, has the same 


signification as its primitive Sdrva, we may regard the ‘entireness,’ ‘totality,’ as | 


tantamount to ‘the all,’ ‘the whole.’ 

[At page 1137, he says], The abstracts in ¢dt, which have hitherto been 
discovered in Zend, are, besides the frequently mentioned haurvatdt, ‘entireness,’ 
and Ameretat, ‘immortality,’ uparatdt, ‘superiority,’ from upara, superus; drvatat, 
‘firmness,’ from drva, ‘firm,’ Sanskrit, dhruvd; paourvatat, ‘anteriority,’ from paourva, 
‘anterior,’ Sanskrit, parva; ustatdt, ‘greatness,’ from usta, ‘high, great,’ Sanskrit, 


uttha, ‘standing up, raising one’s self,’ for utstha; Vanhutdt, ‘riches,’ Sanskrit, 


ee 


Vasitdti; yavatdt, ‘duration,’ from yava, ‘lasting,’ arstdt, perhaps the Vedic | 
arishtdtati; raganstat, according to Anquetil, droiture, of uncertain derivation, | 


whence the signification also is uncertain. 


In Note to this passage, Bopp says, ‘‘I regard améré, as=Sanskrit | 
amara,‘immortal’’’. The word, therefore,in Vedic form, would be amardtéti | 
or amardtdt. So in Sanskrit, amritatvdm, from amrita, means immortality. | 

But also the Zend root Khar=Sanskrit svar, means ‘‘to shine;’’ from | 


which, Kharéné means “lustre” or ‘radiance.’ The Latin Aurora is 


from the same root, and it is noteworthy that in the Semitic languages | 


h’aor means “‘the Light.”’ 


It is impossible that any Divine emanation could have been called by — 
a name signifying “‘Entireness,’”’ or ‘‘The All’’ or ‘‘The Whole.’”’ Will the | 
passages in which these emanations are named, help us to ascertain what | 


they really were or were conceived to be? 


[Spiegel says, Note 2. to Yagna 7.}: Haurvat and Amérétat are almost always 
named together. The former is the Lord of the Waters, the latter, of the Trees. 
According to the Sadde-Bundehesh, it is they who afford what is profitable and 
agreeable in food. Their opponents (creatures of Anra-Mainytis), are Taric and 
Zaric (Taura and Zairica). 

Yagna xliw. 17: O Ahura, when shall I attain to the dispensation which 
proceeds from you for your completion, which is the wish of my words? That 
Haurvat and Amérétat may be rulers, according to this Manthra, which is the 
gate that proceeds from purity. 


In the preceding verse Zarathustra had asked Ahura to make manifest 


to him (to furnish him with) a wise Lord for the creatures in both worlds, 


(a wise ruler or commander, for the Aryans in the countries or divisions _ 


HAURVAT AND AMERETAT 407 


of the country), and prayed that through the good spirit, he who should 
be so commissioned by Mazda, might be obeyed. 

And in verse 17, Zarathustra desires to know when that which it is 
the object of his teaching and apostolate to effect will take place, the 
complete establishment over the whole country and with all the people, 
Aryan and native, of the Mazdayacnian faith; the rule of Haurvat and 
Amérétat, “‘as is prayed by this Manthra, which is an expression [out- 
flowing], of faith and religious zeal.”’ 


18. How shall I, by religious zeal, make myself worthy of reward? Ten male 
horses and one camel, which Haurvat and Amérétat have promised me, that I 
may offer both to Thee. 


So much we have of certainty, in this Ancient Gatha Ustvaiti. When 
there is profound peace, and unbelief disappears, and the true faith rules 
throughout the country, and all the people are content under the rule of 
the Aryan Chief, Haurvat and Amérétat will be rulers, and it is they who 
promise horses and camels to him who desires to sacrifice to Ahura. 


xl. 5. Now I will say to you, what the Holiest has said to me: A prayer 
which they shall recite, the best for men; he who, therefore, renders me obedience, 
and teaches it farther [in distant regions], to him come Haurvat and Amérétat, 
through the deeds of the Good Spirit, Mazda Ahura. 

10. He who preaches Him, with faith and zeal, to him will Haurvat and 
Amérétat in the kingdom [the Aryan realm], continually give power and strength. 

lit. 18,19, 20. All the creatures of the Creator would we, together with the 
created lights of Ahura Mazda, keep. Praise to thee, Fire, of Ahura Mazda, 
mayest thou come hither to the greatest of affairs. Give us, for great friendship, 
for great delight, Haurvat and Atmérétat. 

Vispered x.20to25. (Haodmas) for the strong Yazatas, for the Amésha-Cpéntas, 
those endowed with good rule, wise, ever-living, always beneficent, who dwell 
together with Vohfi-Mand, and the women likewise. To our Haurvat and 
Amérétat, to the body of the bull, to the soul of the bull, the fire with praised 
names, to the abode provided with holiness, with fodder, provided with food, 
enduring, be praise for sacrifice, adoration and praise. 

[In Yagna xxxut. 8, we have]: ‘Teach me to know. . ._. the offering 
of Thy equal, Mazda [what offering is fitting for Him, suitable, corresponding to 
His Majesty?]; then your laudable sayings, O Asha, which were made by you as 
help for Amérétat, as reward for HaurvAat.’ 

xxx, 10,11. Butallthat,O Mazda, may they drive out from Thy Kingdom: 
For both serve Thee for food, Haurvat and Amérétat, the realms of Vohfi-Mané, 
Asha, together with Armaiti’s increase, let strength and power belong to them, 
then Thou, O Mazda, art without hurt. 


The “‘both”’ must relate to Haurvat and Amérétat; for nothing precedes 
hit, to which it has relation. Of course, the punctuation is only guessed at, 
jan the translation. ‘‘All that,’’ Spiegel says, ‘“‘refers to Anra-Mainyfis and 
-his companions.”’ ‘“The Daevas and perverted men”’ had been spoken of 


408 IRANO-ARYAN FAITH AND DOCTRINE 


in verse 5, and “‘renounced;’’ also those who were mighty ‘‘there’’ (in the 
adjoining region or province, recently conquered and ‘‘annexed’’), as 
deceivers, the oppressers of the law of Ahura, and those who think not 
purity (do not hold the true faith), and who destroy the Holy Wisdom, 
with evil deeds, from ignorance of Vohfa-Mané. ‘‘From them,”’ it is said, 
“purity flies far away.’’ Then verse 10 urges the wise to announce the © 
laying hold on Vohfi-Mané with the deed ; him who knows the Holy Wisdom, 
the skilful, the abode of purity, and to drive ‘‘all that’’ out of the Aryan | 
country: i. e., to expel all unbelievers, the natives not converted. The | 
laying hold on Vohfi-Man6 with the deed may mean the use of the Manthras 
and prayers, which emanate from Vohfi-Man6, with observance of cere- | 
monial of sacrifice. The Holy Wisdom, the Skilful, the abode of Purity, © 
may be Cpénta-Armaiti, and it may be she and Vohfi-Mané who both serve | 
Ahura for food, i. e., through whom Ahura gives the land food. 

At all events, it is said that if strength and power belong to Haurvat | 
and Amérétat, and to the realms of Voh-Mano and Armaiti which Ahura 
is asked to increase, then Mazda will be without hurt, 1. e., his faith and | 
his ‘‘creatures,’” the Aryan people, will prosper. If ‘“‘both”’ relates to | 
Haurvat and Amérétat, the passage is very incoherent. Afterwards, in 
verse 14, ‘Works of Vohfi-Man6”’ are asked for those who labour with the | 
cattle, the wisdom of Ahura, efficacy of the soul that furthers purity. So that_ 
it seems quite certain that it is the productiveness of the land that is prayed | 
for, abundant food, through Haurvat and Amérétat, the rule or dominion | 
of Vohti-Mané, and increase of that ‘‘realm’’ and the realm of Armaiti. _ 


Yacna Ixx. 56. Haurvat, the Pure, Lord of Purity, we praise. Amérétat, 
the Pure, Lord of Purity, we praise. ; 

[In the Amshaspands’ Yasht, we have]: To Haurvat, the Lord, to the yearly | 
good dwelling, to the years, the Lords of Purity, to Amérétat, the Lord, to fullness | | 
which concerns the cattle, to the corn which belongs to horses, to Gadkéréna, the 
Strong, created by Mazda. 

9. Haurvat, the Amésha-Cpénta, we praise. The yearly good dwelling, we - 
praise. The years, the pure Lords of Purity, we praise. The Amésha-Cpénta 
Amérétat, we praise. Fatness which belongs to the herds, we praise. Fodder | 
which belongs to the horses, we praise. Gadkéréna, the Strong, created by Mazda | 
we praise. 


The Yasht-Khordat, Kh. Av. xx. (4) is devoted to the praise of Haurvat. | 
It begins by reciting the passages just quoted. Then what follows we 
quote as follows: 


1. Ahura Mazda spake to the holy Zarathustra: I have created for the 
pure men, these rejoicings, purifyings, peculiar properties of Haurvat. 

2. He who against these Daevas, . . . . utters the name of Haurvat,| 
of the Amésha-Cpéntas, he smites the Nacu, he smites the Hashi, he smites the 
Bashi, he smites Caéni, he smites the Buji. 


HAURVAT AND AMERETAT 409 


The remainder of the Yasht says nothing of Haurvat. The only hint 
that we gain from it is that rejoicings and purifyings, or the latter alone, 
are “‘peculiar properties’? of Haurvat: Whence, perhaps, the notion that 
he or she is the Genius of the Waters. 

In the Sirozah we have the passages of the Amshaspands’ Yasht repeated, 
—Haurvatat the Lord being named with the yearly good dwelling, and 
the years, and Ameretat, the Lord, with the fullness that concerns the 
herds, the corn-fruits that belong to the horses and Gadkéréna the Strong, 
created by Mazda. Gadkéréna we have found mentioned in Fargard xx. 
17, where it is said that Ahura Mazda brought torth tens of thousands of 
healing trees (plants), ‘‘round about the Gadkéréna;’”’ ‘“‘which’’, Spiegel 
Says, ‘is expressly explained in the Huzvaresh Translation, as the White 

Hom or Haéma.”’ 


In Yagna 1. 61: I wish hither with praise, Myazda, food, Haurvat and 
Amérétat, the well-created cow, for the satisfaction of Cradsha. 

w. 2. These Hadmas, Myazdas, Zaéthras, this Barecma, bound together in 
holiness, Haurvat, Amérétat, the well-created cow, the well-created flesh, the 
Haodma and Para-hadma, wood and fragrance. 

vz. 51. Haurvat and Amérétat, we praise. The well-created cow, we 
praise. Cradsha, etc., we praise. 

vit. 66 to 69. The pious good blessing, we praise. The strong, mighty 
Yazata, the highest in wisdom, we praise. Haurvat and Amérétat, the well- 
created cow, we honour. Haéma and Para-haéma, we praise. Wood and 
fragrance {incense], we praise. Praise to the pious good blessing. 


Connected, in these passages, with the flesh, the bundles of twigs, the 
consecrated water, used in the sacrifices, Haurvat and Amérétat are 
“supposed to be Lords of the Water and of the Trees. 

I have already spoken of the derivations of these names, and have since 
found nothing to add, of much importance. I am sure that Haurvat does 
‘not mean ‘‘wholeness,’’ nor ‘‘wholesomeness,”’ nor ‘‘entirety.’”’ The Sanskrit 
Sarva, Benfey says, is probably sat+ra+va. That does not seem to 
‘me a fortunate conjecture. Sa means, originally ‘“‘one;’’ whence, as 
former part of compound nouns, ‘‘with, the same, like, equal;” tra latter 
‘part of compound words, “‘protecting,”’ and Va, an adverb, “‘like, as.” 

Sarva means, “‘all, every, whole, entire.” Benfey gives from it, as 
Vedic, Sarvatati, odrns ‘‘wholeness, totality,’ and derives from it the 
Latin words Salvus, ‘‘safe’’; and Salus, ‘‘health, safety, salvation.” Haurvat 
‘must, therefore, mean either ‘‘health,” or ‘‘peace, safety, security.”’ 


/ 


| 
‘ 


CRAOSHA. 


I have already spoken of Cradsha as devotion or worship. Perhaps a 
more accurate designation is the devotional sentiment. 

Cradédsha was not an Amésha-Cpénta; and this with reason, because | 
devotion is not a divine attribute, nor an effluence, outflowing or emanation 
of the divine nature. In much later times, and when the philosophical 
conceptions of Zarathustra had ceased to be understood; and the divine 
emanations had become lords or genii of the fire, metals, the earth, waters 
and trees, Cradsha became the seventh Amésha-Cpénta. 

Spiegel says (Note I to Yacna 7.) that “‘the Yagna begins with an 
invocation to Ahura Mazda, as the Supreme God, and the first of the 
Amésha-Cpéntas. But Ido not find him represented as one of the Amésha- 
Cpéntas, there, or anywhere else. He is the source from which they flow, 
and they are his creatures, everywhere. 


In the Gatha Ahuna Vaiti, Yacna xxvii1. 5, it is said: 


Asha, when shall I behold thee and Vohfi-Mané6 with knowledge? The place 
which belongs to Ahura Mazda, the Most Profitable, which is shown by Cradsha. 
These Manthras are the greatest things; we teach them to those of evil tongue 
[to the unbelieving native tribes]. 


In the same Gatha, Yacna xxx111. 4, 5, we have: 


I curse, O Mazda, disobedience against Thee, and the evil-mindedness, the 
despising of relationship [community of Aryan blood], the Drukhs nearest to the 
work, the disdainer of obedience, the bad measure of the fodder of the cattle. I, 
to thy Cradsha as the greatest of all, call for help. Give us long life in the King- 
dom of Vohfi-Mané, unto the pure paths of purity in which Ahura Mazda dwells. 


By these verses, Zarathustra invokes Ahura Mazda to punish those 
who, being of the Aryan faith, failed to give aid in the struggle against the 
infidels, and those who were ill-disposed or disloyal; those who disregarded 
the ties of the common relationship of all the Aryans to each other, as 
creatures of Ahura Mazda and decendants of Gay6-Marathan (the first 
man); also ‘‘the Drukhs nearest the work,’’ who are, I have no doubt, the 
hostile unbelievers residing near the Aryan settlements; and ‘‘the disdainer 
of obedience, the bad measure of the fodder of the cattle,’’ which is explained 
by what is said in verse 3, that he who, through obedience cares for the 
cattle with activity, isa servant of Ashaand Vohfi-Mané6. _ Itis his opposite, 
upon whom punishment is invoked, the unfaithful hireling, who, herding 
the cattle lazily or faithlessly, gives them insufficient food. Invoking 
calamity for these, Zarathustra calls for aid upon the Cradsha of Ahura 
Mazda, as the greatest of all. Spiegel considers the word (Cvradsha 


( 


CRAOSHA 411 


here, to mean ‘“‘obedience.’’ I have no doubt that it means ‘‘worship,”’ 
and that the line means, simply, “‘I rely for aid and assistance upon thy 
worship, O Ahura, the most exalted worship,” i. e., the worship of the 
most exalted being, of all. And Ahura is therefore invoked to give to the 
Aryan people long life in the kingdom of Vohfi-Mané, in the true faith, or 
until the complete triumph of the pure faith, which makes the land in 
which it prevails the abode of Ahura Mazda. 

It is only in this Gatha, of all that precede the Crosh Yasht, that Cradsha 
is named at all; and it is quite evident that in neither of these two passages 
is the word used as the name of a deity. In the first, worship or devotion 
“shows”’ the place, points the way or conducts to the place that belongs to 
Ahura Mazda; and the second, looking for help to the Cradsha of Ahura 
Mazda, as the greatest of all, absolutely excludes the idea that by that 
name a deity was then understood. It is at least certain that in Zara- 
thustra’s theory, Cradsha was not one of the Amésha-Cpéntas. 

The Crosh Yasht is Yacna /v1., and is composed of thirteen sections. 
It is prefaced thus; 


Khshnaoéthra for the praise, adoration, satisfaction and laud of the holy 
Cradsha, the strong, whose body is the Manthra, whose weapon is uplifted, the 
Ahurian. 

[Haug says that] Cradsha is the personification of the whole divine worship of 
the Parsees. This Yasht [he says] is to be recited at the commencement of the 
night-time. 


Elsewhere than here, Spiegel translates Khshnadthra by ‘‘content- 
ment’’ or “‘‘satisfaction,’’ “because it is the technical expression for a 
particular kind of prayers.’’ I find no Sanskrit word from which those 
meanings can be derived. KAshana (probably for tkshana, i. e., iksh+ana), 
means ‘‘a moment, leisure, opportunity, festival.’’ Kshanadé is “night.’’ 
There is no other word from which it can come. Jksh means ‘‘to look, 
behold, perceive;’’ and izkshana, ‘‘sight, care, superintendence, and the 
eye.”’ 

I have some curiosity to know what the two original words are, one of 
which Mr. Bleeck renders by “‘praise’’ and the other by ‘‘laud;’’ since these 
two are equivalents. 

Cradsha’s body being the Manthra, he is the sowl of prayer or worship. 
And ‘‘his weapon is uplifted,’ because the Aryan imagination, deeming 
victory due to their religious devotion, figured that devotion or worship to 
themselves as a warrior, fighting for them against their infidel oppressors. 


The same idea produced the legend of the cross that appeared in the sky 


to Constantine, having on it the words, In Hoc signo vinces, or rather in 
Greek ‘Ev rotrw vika. 


412 IRANO-ARYAN FAITH AND DOCTRINE 


I shall quote only such portions of the sections of this Yasht as directly 
speak of Cradésha, there being otherwise nothing new in it to be commented 
on. 


1, 2, 3. We praise Cradsha the holy, beautiful, victorious, the pure, lord of 
purity [H .. the sincere, the beautiful, the victorious], furtherer of the world 
[H .. who protects our territories]; who first among the creatures of Ahura Mazda, 
with Barecma bound together offered to Ahura Mazda. 

a1. 1-3. Cradsha, etc., we praise, who first bound together the Bare¢ma, three, 
five, seven, nine twigs. 


In the third section, he is said to have been the first to sing the five 
Gathas of the most noble, pious Zarathustra, as holy prayer, as text, 
together with commentary and imprecations. 


H .. According to their stanzas and their sentences, distinguishing their high 
and low tones. 


’ 


The word which Spiegel renders by “imprecations,”’ is paiti-fragdo. 
The Huzvaresh Translation explains it by nerang, i. e., magical incanta- 
tions. 

The Sanskrit p changes regularly into f,in Zend. In Sanskrit prag, as 
the second part of a compound word, means “‘asking”’ or ‘inquiring after;’’ 
and praca, i. e., prat+ag+a means “‘eating,’’ and prdgqitra, “‘the part of a 
sacrifice to be eaten by a Brahmana.’’ As what was offered was offered 
as a meal, and was not burned as a sacrifice, but after being shown, was 
eaten by the offerer, fragdo in Zend means “‘offerings of food.”’ 


iv. Cradsha is a firm, well-chambered dwelling for the poor men and women, 
after the rising of the sun. 


I cannot conceive of any other meaning for this than that expressed in 
the Hebrew writings, in the phrases that the Lord is a rock or refuge, and 
a strong fortress. It must mean that he is for them a secure place of refuge, a 
strong fortified place against the Drukhs. For it is said immediately after, 
that he smites Aeshma with a blow that strikes him down and with a 


severe wound; and in smiting him breaks his head for him who holds his‘ 


power in small respect. 

In Section v., he is strong, swift, mighty, terrible, heroic, very deadly, and 
goes forth from all battles, victoriously smiting. 

In Section v2., he is the strongest, firmest, most vigourous, swiftest, among 
youths, and first among them accomplishes deeds (performs heroic feats). 
The Aryans are exhorted to desire (to strive to accomplish it), that for the 
offering of Cradsha, the pernicious vexers of the land may be driven away; 
and it is said that in whatever home Cra6ésha receives nourishment, there 
the man is pious, and thinks, speaks and does much good. 


CRAOSHA 413 


He slays the Drukhs, and makes the land prosper; he watches over the 
faithful when they sleep; the prayer Ahuna-Vairya is his weapon, the 
victorious Yacna Haptanhaiti and all the Yacna; through his power, 
victory, good stroke (hadzanthwa) and knowledge, the Amésha-Cpéntas 
are over the Aryan land. He is law-giver for the laws; four horses bear 
him; he smites the Daevas with the axe of a wood-cutter. He and Arsti 
are worthy of adoration. 

Ar represents r?. Rishti is ‘‘a sword,”’ and ‘‘a spear;’’ and rashtra, “a 
realm, empire, kingdom.”’ I have no clue to the meaning of Arsti. 

All this is very different from the simple and sublime conceptions of 
Zarathustra, and belongs in great measure to a much later age. Part of 
it must be considered as the mere vagaries and-antics of an unbridled 
fancy and diseased imagination. It is hardly possible to conceive of any 
explanation of the dwelling on the mountain, and the four horses and their 
hoofs which I have mentioned before. 

After all, however, it only carries out into elaborate details, notions 
no more ouiré than many contained in phrases now in common use, and 
to which we are so accustomed as to see in them nothing extravagant or 

-absurd. Milton makes his fallen angels manufacture cannon, powder and 
ball, and from triple batteries launch the missiles against the ethereal hosts 
led by the Archangel Michael. Elaborate in its details the stanza: 


Truth, crushed to earth, will rise again, 
The eternal years of God are hers; 

But, Error, wounded, writhes in pain, 
And dies among his worshippers; 


and you may rival the adorers of Cradésha. 


Some other passages in which this personification is mentioned may 
'be worth quoting; since these are very ancient. The following are from 
the Vendidad: 


xvii. 33. Zarathustra asked, ‘Who is the Cradésha-Varéza of Cradsha, the 
holy, strong, whose body is the Manthra, the steadfast?’ 

34. Then answered Ahura Mazda: ‘The bird who bears the name of Parédars, 
O Holy Zarathustra;’ 

35. Upon whom evil-speaking men impose the name of Kahrkatag [the cock, 
of course]. 

36. This bird lifts up his voice at every godly morning dawn: 

37. Stand up, ye men, praise the best purity, destroy the Daeva. 

38. There runs up to you the Daéva Bushyancta with long hands. 

39. This sends to sleep again the whole corporeal world when it is awakened. 

48. For the third third of the night, the fire asks the holy Craésha for pro- 
tection, ‘O holy Cradsha, beautiful.’ 


414 IRANO-ARYAN FAITH AND DOCTRINE 


51. Then this holy Cradésha wakes up the bird which bears the name of 
Parédars, O holy Zarathustra. 

52. When evil-speaking men call Kahrkatag. Then lifts up this bird his 
voice at every divine dawn; ‘Stand up, ye men, etc.’ 

70. The holy Cradsha with club uplifted, asked the Drukhs . 

71. To him answered this Drukhs; Cradsha, holy, beautiful! 


A long conversation follows, in which these sentences are againand again 


repeated. I shall return to these, when I inquire into the moral code of 
the Avesta. 


xix. 50, 53. Zarathustra gave me for answer; . . . . I praise Qradsha, 
the holy, beautiful, who holds a weapon in his hands against the head of the 
Daevas. 

133. The holy Cradsha, when he is praised, is content, and accepts with love. 
Beautiful and victorious is the holy Craésha. 

137. Praise the holy Cradésha. 

138. May Cradsha smite the Daeva Kunda, Bana and Vibana. 

139. He who seizes the sinful life of the men who belong to the Drujas, the 
godless Daeva-worshippers. 


Which shows that the Drukhs are, as | have ante! the unbelieving non- 


Aryan tribes. 
The following passages are from the chapters of the Yagna that precede 


the Gath4s: 


iii, 36. I wish hither with praise for Cradsha, the holy, worthy of adora- 
tion, victorious, advancing the Aryan land. 

iv. 4. To Ahura-Mazda and the holy Craésha, to the Amésha-Cpéntas, to 
the Fravashis of the pure, etc. 

27. Then we make them known; to the holy Cradsha, the sublime, victorious, 
advancing the Aryan land. | 

50. Then we make them known; to Cradsha, the holy, strong, whose body is 
the Manthra, who has a strong weapon, who originates from Ahura, as Khshnaothra 
[a particular kind of prayers], for praise, for adoration, satisfaction and laud. 

vt. 20. (radsha, the holy, well-increased, victorious, promoting the Aryan 
land, pure, lord of purity, we praise. 


51. Cradsha, the holy, beautiful, victorious, furthering the Aryan land, the | 


pure, lord of purity, we praise. 

vi. 1. .. .. of the holy Cradésha, the sublime, victorious, advancing 
the Aryan land. 

52. For the satisfaction of Cradsha, the holy, strong, whose body is the 
Manthra, the mighty, Ahurian, who has a renowned name, the worthy of adora- 
tion. 7 

xvi. 8. May Cradsha be here, for praise for Ahura Mazda, the most profit- 
able, pure, gracious to us, as at first, so at last. 


CRAOSHA 415 


The following passages are from the Khordah-Avesta. 


v. (Cros V4j.—Khshnadthra to Cradsha, the holy, strong, whose body is the 
Manthra, whose weapons are terrible, who springs from Ahura, praise, prayer, 
contentment and laud. 

Cradsha, the holy, well-increased, victorious, the furtherer of the Aryan land 
the pure, lord of purity, we praise. 

xxvit. (11)—Crosh- Yasht Hadokht. Satisfaction for the holy Craésha, the firm, etc. 

1. Cradsha, the holy, beautiful, victorious, etc., we praise. Good adoration, 
best adoration, O Zarathustra, for the Aryan lands. 

2. This holds back the friend of the wicked [the infidels], among the wicked, 
this surrounds completely the eyes and understanding, ears, hands, feet, of the 
evil man, as well as the evil woman, and their mouth with bands; the good prayer, 
the unerring, not tormented, the shield for man, a cuirass against the Drujas, an 
averter. 

3. Cradsha the holy is he who most nourishes the poor, he is the victorious, 
who most slays the Drujas, also the pure man [the true believer] who most utters 
blessings, is, through victory the most victorious; the Manthra-Gpénta most 
drives away the invisible Drujas. The Ahuna Vairya is the most victorious among 
prayers. The right-spoken speech is the most victorious in all congregations. 
The Mazdayacnian law is, in all disputations, in all good things, in all those 
which spring from pure seed, manifestly the most legal, and so appointed by 
Zarathustra. 

4. Whoso, O Zarathustra, utters this spoken word [prayer], be it a man or a 
woman, with very pure mind [with a devout heart], with very pure words, with 
very pure works, at a great water, at a great terror in a dark cloudy night, at the 
bridge [or ford], of flowing waters, at the cross-ways, in the Assembly of the Faith- 
ful, at the congregation of wicked [unbelieving] Daeva-worshippers. 

5. At every bad hap, as [when] one fears a misfortune from the bad, there 
will not on that day or in that night, an oppressor, a tormentor, an afflicter [hostile 
infidels or robbers], be seen by him with the eyes; the plague of the numerous 
thieves [predatory bands] marching along will not reach him. 

14. Cradsha, etc., who watches over the treaties of peaceand the compacts of 
the Druja, and the holiest in regard to the Amésha-Cpéntas over the land that 
consists of seven Kareshvares, who is the lawgiver for the law; to him has Ahura 
Mazda, the pure, taught the law. 

15. Cradsha, etc., whom Ahura Mazda the pure created as an antagonist of 
Aéshma with terrible weapons. The victorious peace we praise, and the Antago- 
nist not smitten, not coming to shame. 

18. Cradsha, etc., the first, uppermost, middle and foremost, through the 
first, uppermost, middle and foremost offering. Wholly and entirely do we 
praise Cradsha, the holy, strong, whose body is the Manthra, etc. [According 
to the Parsi Translation, these ‘offerings’ are different portions of the Avesta.] 


This is evidently a mere random assertion of ignorance. The terms 
used are not in the least applicable or relevant to different portions of the 
Avesta, a Yasht, the Vispered, the Hadokht and the Duazder Hamact. 
And, besides, they are applied to Craésha, as well as to the “‘offering.’’ 


416 IRANO-ARYAN FAITH AND DOCTRINE 


If the words “‘first, uppermost, middle and foremost”? are words of time, 
they all would equally apply to Graédsha, the devotion or worship expressed 
by the offering or sacrifice; and I have no doubt that sacrifices at different 
times of the day, month or year are meant. The reference may be to the 
Solstices and Equinoxes. 


20. All dwellings protected by Gradsha we praise, where Cradsha, beloved as 
a friend, receives, where the pure man [the true believer] especially thinks purity, 
especially speaks purity, especially does purity [in thought, words and actions 
shows forth the faith]. 


The fourteenth verse proves that the ‘‘Drukhs,”’ ‘“‘Drujas”’ or ‘“‘Druja”’ 
are, everywhere, the hostile northern people who had invaded the Aryan 
land, and the unconverted and faithless native tribes. I shall have some- 
what to say as to this shortly. It also proves that treaties and compacts 
were from time to time made with them, and that these were considered 
as having a religious sanctity; which indicated that they were confirmed 
by oaths. 

I have referred to all the passages in the Avesta, in which Cradsha is 
named, and I find nothing to warrant one in saying that he was even 
considered as an Amésha-Cpénta. 


a 


RASHNU AND ARSTAT. 


Neither Rashnu nor Arstat is named in the five Ancient Gathas. 
They are intellectual conceptions of a date much later than the time of 
Zarathustra. 


The following passages are from the Vispered: 


vit. 12. Rashnu-R&zista we praise. [On which Spiegel says, ‘Rashnu-Razista 
is the Genius of Justice. Bopp gives Rasnus, ‘straight-forward, true;’ and 
rasanstét, ‘uprightness, drotture.’ Rasans, he says, is a participle present, accord- 
ing to the form, and signifies, perhaps, ‘shining,’ and its abstract, ‘lustre’ (shining- 
ness). In Sanskrit, rafwi is ‘a beam of light.’ The root of rasnus, he says, is 
raz=Sanskrit rzj (from raj), whence riju, ‘direct.’ Rashnu, therefore, is ‘justice, 
righteousness, uprightness, truth.’] 


Rdzista I do not find in Bopp, but its derivative and meaning are plain 
enough. It is the superlative in ista of the same word rd@z. In Sanskrit, 
the root réj means “‘to excel, to shine.’’ Whence 747, ‘‘king;’’ rdjas, rdjan, 
“sovereign, ruler.” The Zend changes the j into z, as it does the same 
and other letters, in many other words, e. g., in Vazanta, from Vahantd; 
Azis, ‘‘snake,”’ from Ahis; érézu, ‘‘direct,’’ from riju; bdzu, ‘arm,’ from 
bahu; and mazas, “greatness,” from mahat, “‘great.”” Thus Rdzista means 
“most royal,’ or ‘‘most sovereign.”’ 

In the same chapter, Verse 10, we have: ‘“‘Arstdt [which Spiegel renders 
‘Probity’], we praise.’’ Of the meaning of this word or name, Bopp is 
uncertain. Perhaps, he says, it is the Sanskrit Arishtatéti, ‘‘invulnerable.”’ 


xit. 18. To Rashnu, the Most Righteous. 
xix. 2. The descendants of the fire, the Yazatas, we praise, the descendants 
of the fire, those sojourning in the (dwelling) of Rashnu. 


The following passages are from the Yacna: 


zt. 23. To Rashnu the Most Just, and Arstat who promotes and extends the 
Aryan domain. 

a. 29. And Rashnu, the Most Just, I wish hither with praise. 30. And 
Arstat, who advances and increases the Aryan domain. 

lxiv. For that I pray thee, O Rashnu, Most Righteous. 

lxix. Of Rashnu, the Most Righteous. 


The following passages are from the Khordah Avesta: 


Mihr-Yasht. xxvi. (11.) 79.—Mithra, who gave a dwelling to Rashnus; 
to whom Rashnus, for long friendship, brought a dwelling place. [These words, 
Spiegel says, are obscure and doubtful.] 

81. Mithra, who gave a dwelling to Rashnus, for whom Rashnus, out of long 
friendship, prepared a place. 


418 IRANO-ARYAN FAITH AND DOCTRINE 


126. On his [Mithra’s] right side rides Rashnu, the most upright, holiest, most 
grown-up: on his left side rides the Rightest Wisdom, the gift-bringing, pure. 

Crosh- Yasht-Hadékht. xxvii. (11.) 21—The body of Rashnu, the most just, 
we praise . . . . The body of Arstat, who furthers the world, increases the 
world, is the profit of the world, we praise. 

Rashnu-Yasht. xxviit. (12.)—Khshnaéthra to Rashnu the Most Just, and 
Arstat who furthers the world, increases the world, to the right-spoken speech 
which furthers the world. 

5. We invoke and praise Rashnu the Strong: against the enemies I call him 
hither to this uplifted good, hither to the fire and béregma, etc. 

6. Then will Rashnu, the Great, Mighty, come to my help, to this uplifted 
good, etc. 

7. O pure Rashnu, most just Rashnu, holiest Rashnu, wisest Rashnu, most 
chosen Rashnu, most far-seeing Rashnu: thou, O Rashnu, who most helpest the 
victorious, thou who most smitest the thief. 

8. Unoffended, armed, thou most pernicious of the thieves and robbers in this 
circle in which the circles of the world are clothed . . . . [The rest of this 
difficult verse, Spiegel says, is quite unintelligible. ] 


The Yasht then invokes him, as, in succession, at the Kareshvares 
Arezahé, Cavahé, Fradadhafshu, Vidadhafshu, Vouru-barsti, Vouru-jarsti, 
and Qaniratha the high; at the Sea Vouru-Kasha, and the tree Caena 
which stands in the middle of it; at the waters of Ranha and the steppes of 
Ranha (‘‘probably,’’ Spiegel says, ‘‘the Jaxartes’’) ; at the ends of the earth, 
the bounds of the earth, everywhere in the earth; at the Great Hara (the 
Mountain Hara-bérézaiti), the lofty Hukairya, the high Mountain Taéra; 
at the Stars Vanant, Tistrya, Haptdiringa and others; at the moon, sun, 


lights without beginning, the best place of the pure, and the shining Garo- 
nemano. 


Sirozah. 18. To Rashnu, the justest, and Arstat, who furthers the world, 
increases the world; to the true-spoken word which furthers the world. 

26. To Arstat who furthers the world. [Here Spiegel renders the name in 
parenthesis, by ‘truthfulness.’] 

a. 26. ArstAt, which furthers the world. [And here it becomes, in parenthe- 
sis, ‘capability of self-defense’.] 


If Rashnu means “‘justice,’’ the divine justice, it seems strange that the 
epithets “‘just,’’ ‘‘most just,’’ and “‘righteous’’ should be so often applied 
to him. Such expressions as ‘‘the most just justice’ would be, are not 
found in the Zend-Avesta. What is there that makes it peculiarly the 
function of Arstat to promote and extend the Aryan domain? . 

Again, how did Mithras give a dwelling to Rashnus, and Rashnus, for 
long friendship bring to Mithras a dwelling-place or prepare it? 

What peculiar connection is there between Mithras and justice, that 
causes Rashnus to be represented as riding on his right side, while the 
rightest wisdom rides on the left? Is this latter Arstat? 


ee ee ee 


RASHNU AND ARSTAT 419 


So Rashnu and Arstat have bodies also. The Sun is the body of Ahura. 
What are the bodies of Justice and Truthfulness? Rashnu is far-seeing also. 
What is this ‘‘circle,”’ in which the ‘‘circles’’ of the Aryan land are ‘‘clothed’’? 

Rashnu visits the various Kareshvares, also, and the Stars Vanant and 

Tistrya and the Great Bear, and is at the bounds and confines of the Aryan 
country, on the mountains, at the Sea Vouru Kasha and the waters and 
‘Steppes of Ranha. 
_ Originally, these deities were probably two luminaries, which, becoming 
abstract conceptions at a later period, still continued to be connected or 
associated, in the popular idea, with the bodies of which they were originally 
the names. It is perhaps a curious coincidence that Tsadiic or Tsadyk, the 
Pheenician Sydyk, Just, is said to have meant the Planet Jupiter, and 
Malakai-Isadik [Melchizedek], King of Salem, is supposed to have been a 
priest of that Planet-God. 

I find no certain derivation for these names in the Sanskrit, and they 
‘may have been aboriginal names of Jupiter and Venus. 
 T find in Benfey, that rasana and ragané are the same word, perhaps akin 
to rag¢m1. They mean “sounding, tasting, a woman’s girdle, the tongue.”’ 
Ras means “‘to sound, roar, ring, praise,’’ and another verb, ras, ‘‘to 
taste,’’ and, perhaps, ‘‘to love.’’ Ragmi means “‘a rein, a ray of light, 
an eye-lash:’”’ while Ushna-ragmi and tigma-ragmi mean ‘‘the sun,”’ and 
Cita-ragmi, “‘the moon.’’ Rasa, probably from ram (to rest, rejoice, love, 
have sexual intercourse with), means ‘‘taste, pleasure, enjoyment, charm, 
inclination, juice, essence, water, the semen virile, passion, love, etc.”’ 
‘Rasna means “‘a thing;’’ rasya, ‘‘blood.”’ 

I do not think that Rashnu is derived from this source. But there is in 
Sanskrit, a verb, raksh, meaning: ‘‘To preserve, spare, guard, keep, tend, 
govern, protect.’’ From this are raksha, ‘‘one who guards, preserving, 
guarding, protecting, protection;’’ rakshaka, ‘‘a protector, guardian;’ rak- 
Shana, ‘‘preserving, protecting; rakshin, ‘‘who or what guards; and rak- 
shna, ‘‘protection.”’ 

The termination nu, in Sanskrit and Zend, forms oxytone adjectives and 
substantives. (Bopp. §948, where many examples are given.) 

In Sanskrit ksh becomes sh in Zend,in dashina for dakshina, ‘right (side 
or hand),’’ ash, for taksh, ‘‘to fabricate, beget;’’ chasman for chakshu, ‘‘eye.”’ 
Rashnu, therefore, means ‘‘guarding, protecting, guardian, protector, 
Warder, sentinel.’’ He was, probably, at first, the Morning Star, anciently 
characterized as masculine. 


Arch, Sanskrit, means ‘‘to beam, to shine” (Rigv. 1. 85. 2 and 92. 3). 
‘Afterwards it came to mean ‘‘to worship, to honour.’’ Thence, archi, 
“flame;”’ archis, ‘‘a ray of light,’’ and rich, which is the same verb, (whence 


420 IRANO-ARYAN FAITH AND DOCTRINE 


archya, archaya, archila, etc.) also means ‘‘to shine, praise, honour;’’ whence 
riksha or Arksha, ‘‘a Star,’ the Greek apxros and Latin Ursus, ‘‘a bear.” 

I find no other derivation for Arstat. The resemblance between it and 
the Pheenician A starat (Astarte or Ashtaroth), Venus, is curious, but I give 


it no significance, coming, without it, to the conclusion that Arstat, feminine, 


was originally the Evening Star, and afterwards the Planet Venus, and Love; 


which last meaning may have been ascribed to it on account of its supposed | 


derivation from ram or rag. As Goddess of Love, i. e., of sexual desire and 
passion, Arstat was, of course, the furtherer, promoter and increaser of the 
Aryan land, as causing the begetting of animals and men. 

Of these two Deities, Jupiter and Venus were the ‘‘bodies,’ 
rode, one on one side, the other on the other, of Mithra, after he became the 
Sun. In their circuits, orbits or pathsin the sky, the Aryan land is included. 


7 


At last, no doubt, Rashnu came to be the abstract idea of Divine Justice 


or rightwiseness, and Arstat of the Divine Truth or Truthfulness, and the 


latter to be called ‘‘The Rightest Wisdom,” and the ‘‘True-spoken Word.” | 


Still Rashnu continued to “‘find’’ and to “‘prepare’’ a dwelling-place 


for Mithra; for he continued to be both ‘‘The Protector’ and ‘‘The Sentinel”’ | 
of the morning, leading the way for the sun to rise above the summits of the | 
eastern mountain-range, which were his shrines, and upon which homage 


was paid to Ahura Mazda and His Son, the Fire. 
It is surely a thing worthy to be noted, that the ancient names of these 


stars, “Guide, Sentinel or Warder,”’ and ‘‘Radiant One,”’ should at length 


have come to mean the Protecting Justice of the Deity, and the Divine 


Truthfulness, and that it was the post-Zarathustrian doctrine that these _ 


would give prosperity, increase and extension to the Aryan domain. But 


these conceptions may be of the age of Zarathustra. For we have, in the | 
Gath4s, a very small portion only, of the teachings of that soldier and king. | 
The later writings, amid additions, interpolations, corruptions, excrescences 


and paraphrastic nonsense, contain unmistakable fragments of his instruc- 


tion, and have preserved for us many of his thoughts and conceptions. He 
may not have personified justice and truth as Rashnu and Arstat, but he | 


and they | 


undoubtedly called them by those names, and used figurative expressions | 
in regard to them, out of which the later conceptions grew, and we may be | 
sure, I think, that the potency of these virtues, to make prosperous and 


magnify a land, was no new idea, foreign to his teaching. 


It is pleasant to know that there was a time once, seven thousand years 


ago, perhaps, when those of our blood and kin believed, contrary to the 
modern faith, that nations do not prosper by wrongdoing, nor truly greaten 
by lies. | 


Haug (Essays, 165), gives as the meaning of Rashnu-razista, ‘‘the 
rightest righteousness ;’’ and says that he ‘‘is believed to preside over the 


a 


RASHNU AND ARSTAT 421 


’ 


eternal laws of nature as well as morality,’’ corresponding to the idea of 
Themis, Goddess of Justice, among the ancient Greeks: 


He is everywhere, and represents to a certain extent the omnipotence of the 
Divine Being. He is particularly distinguished by firmness and the greatest hatred 
of disorder, and immorality of any kind. 


The conceptions of the Irano-Aryans were by far more distinct and 
clear, and more philosophical and respectable than those which Dr. Haug 
imputes to them. 

As to razista, it is from the Sanskrit rdj, ‘‘to shine, to beam,”’ probably 
identical with ravj, ‘‘to dye, color, to glow, redden;’’ whence raj, ‘‘shining,”’ 
and means ‘“‘most radiant or brilliant.’’ | 

And also we may well and justly be gratified, that our Aryan race owes 
its code of morals, as little as it owes its theosophy, religion and philosophy 
to the Semitic race. Zarathustrianism was not only monotheism, but the 

‘monotheism of philosophic Christianity, the belief in an incorporeal, 
spiritual Deity, as little cognizable by the intellect as by the senses. It was 
‘the monotheism of The Absolute, and not anthropomorphism, like the 
Hebraic faith in Yehuah prior to the captivity at Babylon. The Hebrew 
Masayah was to be a king and conqueror. The idea of the Logos and of 
‘emanations came from the Indo- and Irano-Aryans. And the moral teach- 
ings of the Aryan religions needed nothing of Semitism to make them com- 
plete. Jesus taught the morality of the Rabbis; Paul, that of the Gentiles. 


ASHIS-VANUHI. 


We find Ashis- Vanuhi spoken of in the Gatha Vohfi Khshathra, but in 
Chapter /., which is neither written in verse nor in the same dialect as the 
preceding Phat. and is evidently a later addition. She is named also in 
Yacna lv., which, Spiegel says, 


Seems to be an introduction to the Crosh Yasht; and which is certainly of a 
much later date than the Gathas. 


The passage in the Gatha Vohii-Khshathra, is: 


li. 3. Ashis, the Coming, the long wished for. 

4. The everlasting female companion, the self-attaching, the ever-lasting female 
companion, the instructing, 

5. Who brings hither all remedies for the water, cattle and trees. 

6. Who torments all the tormentings of the Daevas and men [punishes all 
their acts of violence and cruelty], 

7. So that they do not wound this dwelling, the Lord of the dwelling. 


Of ‘‘the coming, the long wished for,’’ Spiegel says: ‘‘ We do not know 
what these praises signify.’’ Of the ‘“‘self-attaching’’ he says: ‘“‘literally, 
who clings close to, of herself.’’ | 


In . 5. May hearing here have place for the praise of the good waters, as_ 
the male and female good Amésha-Cpéntas, the Good Rulers, the Wise, for praise 
to the good things of Ashis-Vanuhi, who is bound with purity [connected with the 
ceremonial observances of religion], for our perfection and uplifting. 


The following passages are from the Yacnas that precede the Gathas: 


z. 43. Jinvite and announce to, Ashis-Vanuhi, the good wisdom, the good 
righteousness, the good Racanctat, the brightness, the Utility created by Mazda. 


The beings here invoked, Spiegel says, are merely abstract personifica- 
tions. But I am inclined to think that ‘“‘the good wisdom” and ‘“‘the good | 
righteousness”’ are designations of Ashis-Vanuhi, and the PAD Biss and 


; 


utility, of Racanctat. Bopp gives, RaSsanStdt, ‘‘uprightness,” droiture. 


wm. 57. Here, with the Zadthra and Barécma, I wish hither with praise; 
Ashis-Vanuhi, Kshndéithni, the great, strong, beautiful, enduring; the brightness | 
created by Mazda, I wish hither with praise; the profitable created by Mazda, I 
wish hither with praise. 

at. 57. I wish hither with praise: for Ashis-Vanuhi, for the good Wisdom, 
the good Erethé, the good Racanctat, for the brightness, the profit, created by 
Mazda. 


—— 


ASHIS-VANUHI 423 


The passage from Yacna 7. is repeated at vt. 47, and there it is said in 
the note, that Khshndithni, ‘‘the great, strong, well-increased, enduring,” 
s ‘‘the shining”’ or ‘‘the dwelling,” according to the derivation of the word. 
[t is praised, we see, with Ashis-Vanuhi, and the brightness and profit 
created by Mazda. 


vit. 48. With purity I offer it: to Ashis-Vanuhi, to the good Cic¢ti, to 
the good Erethré, the good Racanctat, to the brightness, the profit, created by Mazda. 

x. 3. May Ashis-Vanuhi hasten hither, may Ashis-Vanuhi rest here [remain 
here], in this Ahurian dwelling of the Haéma, born of faith. 

xiv. 2. The Lord of women I invoke, the Mazdayagnian Law, Ashis- 
Vanuhi, the Parendi. 
| In Fargard xix. 131: ‘I praise Ashi-Vanuhi; I praise the Right Wisdom.’ 


The following passages are from the Khordah Avesta: 


Crosh-Yasht Hadokht: xxvii. (11) 16. The friends of Ashis-Vanuhi, the 
friends of the Good Wisdom, the friends of the Most Right Wisdom. 

Farvardin-Yasht: xxix. (13.) 107, 108. The Fravashi of Karagna, the 
Son of the daughter of Zbaurvao, the pure, we praise, the strong, whose body is 
the Manthra, who possesses a strong weapon, the Ahurian. In whose dwelling, 
Ashis-Vanuhi, the fair, shining, steps forward with the body of a maiden, a fair one, 
very mighty, beautiful, girt-up, pure, noble as to her shining countenance; who at 
the non-departure of sleep most procures with her arms amplitude for bodies, who 
at the non-departure of sleep, most with her arms combats the foe. [The word 
rendered ‘arms’ means the limbs of the body that are called so, not weapons]. 


xxx1t. 17. is the Ashi Yasht: 


Satisfaction to the Good Ashi, the Good Wisdom, the Good Justice, the Good 
Uprightness, to the Majesty, the Profit, created by Ahura. 

1. We praise Ashis-Vanuhi, the shining, great, beautiful, very worthy of 

honour, with her shining wheel, the strong, the bestower of profitable gifts, the 
healing, provided with many men, the bold. 
2. The daughter of Ahura Mazda, the sister of the Amésha-Cpéntas, who 
confirms all the profitable with forward-going understanding, and bestows the 
heavenly understanding as a gift. To him who calls for help, near as well as 
afar, who offers to Ashi with gifts, she comes. 

3. For her brightness, for her majesty, I will praise her with audible praise, 
I will offer to her with well-offered offerings to Ashis-Vanuhi. We praise Ashis- 
Vanuhi. 

6. Ashi, thou art fair; Ashi, thou art beaming, with pleasure comest thou 
hither, out of the beams. Ashi, thou art the giver of much brightness to the man 
whom thou, the sweet-smelling, followest. The house gives forth fragrance, in 
whose house the strong Ashis-Vanuhi places her feet with friendly mind, for long 
friendship. 


Then follow descriptions of those to whom she joins or attaches herself: 
Men who rule kingdoms, cooking much, bestowing great portions, provided 


424 IRANO-ARYAN FAITH AND DOCTRINE 


with swift horses, with lightning-wheel, with pliant dagger, much-producing, 
food-bestowing, sweet-smelling, where the house is prepared, and othe 
shining blessings. | 

It.is a description of the wealthy magnates among the Aryans, who 
have many dependants and followers, keep bounteous tables, and dispense. 
of their food to many retainers; are rich in horses and swift chariots, with 
daggers of tempered metal, make great crops and dispense much food, and 
who dwellin well-built houses and are surrounded by comforts and luxuries. | 


Their dwellings are solidly built, and they stand armed, rich in purity, possessing | 
long assistance. | 


Whether the buildings or their owners are meant by this, is incerta 
I think the latter, and that “they stand armed,’ means that they are always: 
ready to repel an attack or make one, and “‘possessing long assistance,” 
that they have a large force of retainers and auxiliaries. ‘(Rich in purity” 
may mean that they are of abundant faith, or that owing to it they are 


rich and powerful. 


9. ‘Their thrones are well-spread, well-clothed, well provided with coverings, | 
and also the feet with golden coverings; 


i. e., their couches for reclining, or seats, are handsomely made, ornamented, 
and have rich coverings and the footstools have coverings embroidered | 
with gold. | 

On these seats or couches their beloved wives sit, who are the inmates| 
of their houses, with heels bound, ear-rings hanging down and golden, 
necklaces, waiting for the lord of the house to come, and anxious to knog 
by what means they should minister to his bodily wants and give him 
pleasure. Their maidens also sit there, adorned with anklets, slim waistil 
with renowned body, long toes, as beautiful in body as is the wish of those! 
whom they are to marry. 

Their horses are swift, far-snorting, drawing the chariots strongly,| 
harnessed for those going after the word [followers of the true doctrine], 
and bearing along the worshippers mighty in war, who are armed with 
long, sharp-pointed lances and flexible arrows, wary when in pursuit of 
the foe, slayers of men when face to face. Their camels are strong-backed, 
‘let themselves be guided with pure mind,’’ move with springy step and) 
are tractable. | 


To these, she brings silver and gold from other countries, garments and shining | 
girdles. 


| 

The whole picture is one, not of the time of Zarathustra, nor of ages 

immediately following, but of the time when Persian luxury had succeeded | 
Median simplicity and frugality. 


are 


ASHIS-VANUHI 425 


Following this, Ashis, the High One, is invoked to come, and look on 
the worshipper with charitableness, and she is thus apostrophized: 


16. Thy father is Ahura Mazda, the greatest of the Yazatas, the best of the 
Yazatas. Thy mother is Cpénta-Armaiti; thy brother, the good Cradésha, the 
Holy, and Rashnus, the high, strong, and Mithra . . . . Thy sister is the 
Mazdayagnian law. 

17. Praised by the Yazatas, not held back by the Justest, Ashis-Vanuhi, the 
High, placed herself on a chariot, saying thus with words: ‘Who art thou who 
offerest to me, whose speech I have heard as by far the fairest of the praying?’ 

18. Then thus spake the most noble Zarathustra, who was the first among 
men to praise Asha-Vahista, and to offer to Ahura Mazda and the Amésha- 
Cpéntas; at whose birth the waters and trees rejoiced and were increased, and 
Anra-Mainyiis fled from the broad, round and extensive Aryan land, saying, ‘It 
is not all the Yazatas that drive me out against my will, Zarathustra alone con- 
strains me against my will. He strikes me with the Ahuna-Vairya, with a weapon 
like a stone, the size of a Kata; he makes me hot by Asha-Vahista, like as metal 
in a furnace; he most effectually forces me away from this land and compels me 
to depart. 


Thereupon she invited him to come near her, and he approached her 
chariot, and 


22. She stroked him with the left hand and the right, with the right hand 
and the left, saying to him, ‘Thou art fair, O Zarathustra! well-created, with fair 
calves and long arms. To thee are given majesty for the body and great piety 
for the soul.’ 

{In verse 15, Zarathustra had said to her]: ‘Thou art well-created, of good 
descent, free-will, mighty, majesty, created for the bodies.’ [So also the epithet 
‘well-created’ is elsewhere applied to the cattle, and to various beings, material 
and spiritual. Everywhere it means belonging to the creation of Mazda.| 


Now follow seven legendary sections, of which I will speak more 
particularly under the head of ‘‘Legendary.’’ I quote only enough here 
to show what powers are attributed to Ashis. 


24, 25, 26. To her offered Hadshyanha, the Paradhata, on the summit of the 
high mountain . . . . Then prayed he her for this favour: ‘Grant me, O 
Ashis-Vanuhi, Thou High One, that I may smite all Mazanian Daevas . 
Ashis-Vanuhi, the High, ran round, came up—Hadshyanha, the Paradhata 
obtained this favour. 

28 to 31. To her offered Yima, the Eminent, with a numerous people, from 
the high Hukairya. Then he prayed to her for this favour [that he might bring 
fat herds and long life to the Aryan people, and remove or avert from them 
hunger and thirst, old age and death, hot wind and cold, for a thousand years]. 
Ashis-Vanuhi, ran round, came near: Yima, etc., obtained this favour. 


426 IRANO-ARYAN FAITH AND DOCTRINE 


In the same manner are recited the offerings, in succession, of. 
Thraéta6na, Hadéma, Hucrava, Zarathustra and Vistacpa, with the same 


concluding formula in each case. 


54. Then spake Ashis-Vanuhi, the High: Let there not obtain of these my 


gifts, which one bestows me, among men, a man who has no more seed, nor a. 
harlot who no longer has her courses, no child under age, unsought maiden, 


because foes follow me with swift horses very youthful. 


55. Then I hide the body under the foot of a valiant steer, who protects his | 


burden; then shall the youths under age, the maidens unsought amongst men, 
hide me, because the foes follow me with swift horses very youthful. 


56. Then I hide the body under the throat of a ram, a valiant one, a hundred- | 


fold active. Then shall the youths, etc. [as in former verses]. 


Spiegel says that the meaning of this is: ‘‘When the Kingdom is in- 
vaded, the warriors are to fight, whilst the women and children, and all 


who are unable to fight, are to hide away all the valuables, so that in case | 


of defeat the enemy may find little booty. How they are to hide them 


under the foot of a steer, and the throat of a ram, he does not explain, nor 


what Ashis-Vanuhi has to do with the hiding. 


Next, three weepings of Ashis are recited: 1. Because of a harlot. 
who bears no children. ‘‘Set not thy foot to her,’’ she says: ‘Sit not down 


in her house.’’ 2. On account of the harlot who bears a child, one 


begotten by another man, and exposes it on the highway. 3. For they 
worst act which selfish men do, when they will not marry maidens long 


unmarried, and without bridegrooms. Each recital ends with the phrase: | 


What shall I do on account of them? Shall I ascend to the sky or crawl on | 


the earth? 


Ahura replies: Fair Ashis, created by the Creator, do not ascend up into the © 


sky, do not creep upon the earth, go thou hither in the midst of the dwelling of a 
fair King. 


And Zarathustra declares that he will offer unto and praise her, and 
says: 


Offering, praise, strer gth, might, I vow to Ashis-Vanuhi, to the good wisdom, 


justice, equity, the brightness, the profit, created by Mazda, Ashem-Voha!, 


The Astad Yasht which follows this, is a continuation of it. Ahura 


tells Zarathustra that He created the Aryan majesty (the pre-eminence and | 
supremacy of the Aryan race), abundant herds, wide rule, with much : 


glory, with wisdom and wealth well-earned, as an adversary against Azi, 
and the evil-minded (i. e. the infidels, creatures of Anra Mainyfs), and 


that this Aryan superiority inflicted defeat on Anra Mainyis, Aéshma, — 


Bushyang¢ta, the yellow, epidemic diseases, the deadly Apadshé, and the © 


countries not Aryan. Then He says: 


ASHIS-VANUHI 427 


3. I have created Ashis-Vanuhi, the High, who goes forward to the abode 
. [the land where this majesty abides], to the midst of the domain of the handsome, 
who has collected himself a kingdom, provided with all herds, all capability of 
self-defence, all understanding, all majesty. Ashis, possessing much brightness, 
unites herself to him, to this man who contents the pure, through offerings [secures 
the faithful peace and content by means of his offerings]. She sets one foot in 
his dwelling, and goes forward in the midst of the kingdom. 

5. He has a thousand horses, a thousand herds, and descendants of divine 
nature [or inspired by the divine intellect]. He unites himself [becomes the 
adherent or worshipper of] with Tistrya, the shining majestic star, the strong 
mind, created by Mazda, the Aryan Majesty, who are like unto him. They 
bring thriving to all tops of the mountains, in all depths of the valleys, to all the 
vegetable creation, growing, fair, golden-hued. They banish the epidemics, and 
drive away the deadly Daeva Apaéshé. [I am quite sure that ‘he,’ here, is wrong.] 


In the Tistar-Yasht, the eighth (Kh. Av. xxiv.), Ahura Mazda accom- 
panies Tistrya, with the Amésha-Cpéntas, and Mithra, 
‘over many ways. Behind Him, sweeps Ashis-Vanuhi, the Great, and Paréndi 
with swift chariot’ until he has reached, flying, the shining mountain on the shining 
path. 


- It ought to be possible to determine what was meant by a Deity of 
‘whom so much is said, and to whom functions so varied and important 
vare ascribed. 

| The daughter of Ahura and Cpénta-Armaiti, sister of Cradsha, Rashnus 
and Mithra, must, it would seem, be a spiritual being, or some personified 
attribute or potency of Deity or nature, and not a luminary. Her sister, 
also, is the Mazdayagnian law, and this is equally and utterly inconsistent 
with the idea that she is a heavenly body. 


[She is] the everlasting [inseparable] female companion, the one who of herself 


| clings close to, the instructing; she is connected with or in the service of, religion; 
) she sets foot in homes, with friendly mind for long friendship, and brings silver 
and gold, garments and girdles; she takes the form of a fair young maiden; she 
confirms all the profitable with forward-going understanding, and bestows the 
Heavenly understanding as a gift. She is sweet-smelling, and the house into 
which she comes, to remain, gives forth fragrance. She attaches herself to 
| [becomes the intimate associate of] those who cook and bestow much food. 

She is grieved on account of those who bear no children, of those who expose 
| them, and of men who will not marry, and consults Ahura whether she shall 
ascend to the sky or creep or crawl on the earth, on account of them. She goes 
to the country of the Good King, and remains in the midst of it. It is she, and 
not he, who, uniting with Tistrya, the star of rain, with the wind, and with the 
Aryan supremacy, all which are like unto her, makes to thrive the tops of the 

mountains and the recesses of the valleys. 


Belt Cpénta-Armaiti is productiveness, the productive capacity of the 
deity, her daughter must be production, by birth and growth, causing 


428 IRANO-ARYAN FAITH AND DOCTRINE 


abundance and increase of population and wealth. This complies with 
the requisites of what we have here grouped together. It is, as it were, 
the thought of productiveness, uttering itself in word and deed. Can it be 
made to agree with other phrases, with which, to be correct, it. must agree. 
It bestows profitable gifts, in the crops which are its deeds: it is a female 
companion, that attaches itself to the earth and men, causing the spon- 
taneous growth of herbage and the increase of animals without man’s 
intervention. It brings remedies for water, cattle and trees, by causing 
the means of irrigation to be preserved, the cattle to be cared for, and trees 
(or plants and grain) to be cultivated. What, on this hypothesis, is 
meant by its confirming the profitable with forward-going understanding, 
and bestowing heavenly understanding as a gift? I think, that production. 
and consequent abundance assist to extend the true faith and its teachings, 
and encourage emigration by the chiefs of the people, to the new acquisi- 
tions that were being made to their possessions. . 

It is difficult to know what is meant by the word ‘understanding’ 
in the various places where it occurs in Bleeck’s translation, especially 
when we do not know whether it always represents the same word of the 
original text. As the hardships, distress and impotence for war that are 


the consequences of scarcity of food and poverty of means are hostile 


either to bold or wise counsel in grave emergencies, and as Zarathustra} 
and his successors undoubtedly regarded timid counsels, hesitation, indeci-. 


sion and fear of consequences as lack of wisdom and understanding, the: 


abundance of production might fitly be said to bestow understanding as a’ 
gift. 
Food for the people and armies, and forage for their cattle and horses 


‘ 
were, in that day, what money is now, “‘the sinews of war.” Therefore 


| 


we have found Armaiti invested with warlike attributes, and represented 
as smiting the Drukhs and Daevas. And so we find Ashis (though taking. 
at times the form of a fair maiden, appropriate to her peculiar season, the 
blushing spring with her rare jewelry of flowers and garnishing of leaves) | 
punishing the Daevas, and protecting against them the Aryan homes. 
She is “bound’”’ with purity, because production. furnishes the means for 
offerings and worship. She is ‘‘brightness,’’ or creates it; for the word’ 
so translated means prosperity; and ‘‘majesty,’’ because to her supplies 
victory and the consequent supremacy were owing. She is ‘‘well-created,” 
because she is the manifestation in act and effort and result, of a potency 
emanating from Ahura Mazda. | 

“At the non-departure of sleep,” i. e., while the husbandman sleeps, 
her work of growth proceeds unimpeded, incessant, giving amplitude to 
bodies, i. e., increase of size to all that the earth produces, and the animal 
young, born and unborn; and it is her ‘‘arms’’ that are imagined to do 


ASHIS-VANUHI 429 


this because she unites her action with the toil of the human arms that 
cultivate the soil. So, with her arms, as a warrior, she is imagined to 
combat the infidels. 

She is “fair and beaming,’”’ for production displays itself in beauty and 
rejoices in the light; and she ‘“‘comes hither out of the beams,”’ because it 
is the sun’s rays that impregnate the earth and cause it to produce. Her 
“shining wheel’”’ (or orb), is the sun which ministers to her. 

She enters the household, and graciously makes women fruitful, and 
her grace in that respect lasts long, like a constant friendship. By affording 
the means, not only for barter and traffic, but for those who dig in the 
mines and ply the loom, to subsist, she furnishes silver and gold, garments 
and girdles. She is created for the bodies, of men and animals, to sustain 
them by food. She has free-will, for much production is spontaneous, 
and much capricious, sometimes rewarding the idle and disappointing 
by scanty crops the diligent. 

The foes follow her with swift young horses; because the infidel horse- 
men destroyed the growing grain, prevented ploughing and sowing, and 
swept away the cattle and their young, and also slew the husbandmen, 
and so lessened the power of the land to produce.. 

Verse 54 can hardly mean that, under any circumstances, an old man 
who can no longer beget children, a woman who can no longer bear a 
child, or a tender maiden, should have no food. I take it that the mode 
of the verb rendered by ‘‘obtain’”’ has been mistaken, and that the meaning 
is that they may come to want food, because, or in case, the infidels should 
ravage the land; and that, in such case the means of sustaining life, and 
of re-production must be found in steers and rams, who hindered by neither 
feebleness nor the care of young, but active on foot, can be driven out of 
reach of the marauders by the non-combatants, while the men make head 
against the raid, or are absent among the soldiery. 


She is healing, because there can be no recovery from sickness without 
viands. She is provided with many men, because many are employed in 
her labours. She is sweet-smelling, for no perfumes are like those of the 
flowers, of the fields, and the meadow-hay freshly mown; and her fruits, 
stored in the houses where she abides, give forth fragrance. She especially 
‘requents those homes of the great, where much food is cooked and much 
dispensed, and to maintain whose homes in splendour, and their wives and 
daughters in luxury, large production of food, cattle, horses and camels is 
necessary, to supply the means of exchange and purchase. 


Cradsha is her brother,. because devotion and worship increase pro- 
duction, by protecting the producer who worships, and because all pros- 
perity is the part of piety. For the same reason the Mazdayacmian law 
Teligious teachings) is her sister. Rashnus, justice and righteousness, is 


430 IRANO-ARYAN FAITH AND DOCTRINE 


also her brother, since only the just and righteous prosper; and Mithra, 
because he is either the light or the sun, and, as either, essential to pro- 
duction. | 
The expression ‘‘Ashis-Vanuhi, the high, ran round, came up,”’ caused 
me for a long time to believe that she was originally a planet. If these 
words correctly represent the original, I cannot explain them. The mean- 
ing may be, that as the season, revolving, returned, production manifested 
itself by the springing up of vegetation. And, if she was a planet, the 
expression, “‘ran round, came up,”’ applied to it, would be simple nonsense, 
and would express no idea for the entrance of which into, or its origin in, 
any one’s brain, it would be possible to account. 
She laments over women that by their fault do not bear, or that, bear- 
ing, expose their children; and over men that do not marry marriageable 
girls, and so cause them to produce. And, in regard to them, she asks 
what she shall do, return to the sky, or creep upon the earth, showing no 
growth above it, and either way causing non-production, and punishing 
by famine the land in which such things were permitted. 
By advice of Ahura, she abandons the land in which such derelictions 
of the duty to “increase and multiply”’ afflict her, and repairs to the realm 
of Zarathustra. There, uniting with the Star Tistrya, which causes rain, 
with the strong beneficial wind (which one ‘‘created by Mazda’’ must be, 
the hot and cold ones being creatures of Anra-Mainyiis), and with the 
Aryan Supremacy, which compelled or caused production as the only 
means of its existence, and they being like unto her, she and they caused 
the land to produce, from the summits of the mountains to the deepest 
recesses of the valleys, plants and trees bearing fruit; and by furnishing 
wholesome food, and medicinal plants, caused diseases to disappear, and, 
drove away the deadly Daeva Apadshé. . 
A pa, Sanskrit, is a particle of negation, when prefixed to another word, 
in a compound. It means ‘‘away from, without.’’ Oshadhi is a plant, a 
medicinal herb. Apadéshé, therefore, is ‘‘barrenness.’’ This I regard as 
conclusive of the correctness of my interpretation of the deity in question. 
Cigtt, Racangtat, Eréthé and Kshnoithni, are used, as we have seen, in 
connection with Ashis-Vanuhi, and are either epithets applied to her, or 
the names of subordinate or assistant deities or potencies. 


Cic¢tt is from the Sanskrit verb cv, ‘‘to swell, to increase,’”’ whence are, 
in Sanskrit, gigu, ‘‘the young of any man or animal;’’ and gigna, ‘‘the 
penis;’’ ¢i¢uka, ‘‘a child,’’ and ciguta, ‘‘childhood.”” The Zend termination 
tt forms the present participle, ‘‘swelling, increasing,’’ which become ab- 
stracts, as ‘‘the swelling,’ “‘the increasing,’’ and nouns, as Cz¢ti, which 
means “‘pregnancy.”’ . 


ASHIS-VANUHI 431 


I have already mentioned what Bopp says as to Ragan¢tat or Racganstat. 
The termination fat, in Zend, forms abstracts and nouns. (Bopp $832.) 
The Sanskrit root, ras, means ‘‘to taste,’’ and ‘‘to live,’’ whence rasa, 
“pleasure, enjoyment, love, juice, essence, the semen virile;’’ and rasana is 
iso written vagand. Rasans is the same as the old form rasant, of the 
present participle; and thus Raganstét means ‘‘the act of generation,” or 
“ceneration as a deity.” The change of s to ¢, is common, there being 
abundant instances like vag for ras, ‘‘to sound, to cry.” 

Artha, i. e., ri-tha, Sanskrit, ‘‘desire;’’ ritu, “the menstrual discharge, 
the season approved for sexual intercourse.’’ Eréthé no doubt means 
“carnal desire.” 

Khan, Sanskrit, ‘‘to dig, to dig up;’’ whence Khdta, ‘‘a ditch;’”’ khanya, 

“to cause to be dug;”’ khanitri, ‘‘ a digger,” khanttra, ‘‘aspade.”’ Khnotthrrt, 
no doubt means ‘‘cultivation, as by digging and ploughing.” 
- As to the name of the goddess herself, Vanhu, in‘Zend, means “‘good,’’ 
and vanhutdt, ‘riches.’ Vanh, ‘‘to put on clothes,” from the Sanskrit 
vas. For vanhutat, see Bopp $832. Vanhu is the Sanskrit, vasu, ‘wealth, 
abundance.’’ Ashis is the nominative feminine of a noun from as, ‘‘to 
be,” ‘‘to exist,’’ and therefore means “being, existence, entity.’’ And the 
whole name must mean, literally, ‘‘abundance, being, ’’ i. e., “the produc- 
tion which creates abundance.”’ 

The word rendered ‘‘high’’ coupled with her name, is bérézait1, supposed 
to be from the Sanskrit, barh or varh, ‘‘to be pre-eminent.”’ 


PARENDI. 


“The Good Parendi’’ is praised in Yagna 38. In the Tistar Yasht, 


Ashis-Vanuhi the Great and Parendi with swift chariot are praised. | 
In the Sirozah, Parendi with light chariot is invoked, with Ashis-Vanuhi 
and many other personifications. And in Vispered viii. 13, 


The friendly Parendi, who is rich in friendly thoughts, words and deeds, who 
makes the bodies light. 


According to a remark in Neriosengh, ‘‘The Parendi is the Goddess 
who presides over hidden treasures.’’ According to the Yashts, Spiegel 


says, “she must be a star’’ (which I fail to see). According to Anquetil’s — 


MS. note, she is the ‘‘Protectress of Mankind.” 

As will be seen by the table of substitutions of letters, at page 92, 
in the ancient language ] changes in Zend into 7, and ph often into pd. 
Dr. Haug says that, - 


in the ancient language, / seems not to have existed at all, and in Sanskrit is later 
than 7, though found in the Vedic dialect. 


Bopp (§ 45) says that, 


the / is wanting in Zend. The consonants and f are labials, and ph is only an 
aspiration of p. The Sanskrit » becomes ph or f in Zend, only when followed by 
YAS OLIN! 


“Originally,” Bopp says (§49), “‘i. e., standing for itself, and not pro- 
ceeding from the p by the influence of these letters, f is of very rare 
occurrence.” 

Now, in Sanskrit, phal means ‘‘to burst, to produce, to bear fruit, 
to be fruitful;’’ whence phalita, ‘fruitful, bearing fruit;’ phulla, ‘blown, 
expanded,” (as a flower): Caus. phdlaya, ‘‘to open;” phala, “‘fruit;’”’ phalin, 
“having fruits;’’ phalina, “‘bearing fruit.’ The verb phal sprang from 
_ the original spar, which also became sphar, and then sphur, meaning, 


among other things, ‘‘to break forth, spring up, flash, shine, sparkle;’” | 


whence sphuta, ‘‘opened, expanded, spread;’”’ sphutana, “opening, expand- 
ing’’ (as a flower); sphati, ‘‘swelling;’’ sphant, ‘‘to open and expand, as a 
flower; spharita, ‘‘spread, large.”’ 

The initial s was early dropped in words of this kind, and spag became 
pag, pash and pas; sian ‘‘to sound,” tonitru and tonare in Latin, and tan-yatu 
(“‘thunder’’) in the Veda; sthag, ‘‘to cover,” tegere, in Latin, and dakjan, in 
Old High German; snar ‘‘to bathe,’ vapos, verrw in Greek, and naeddre 
in Anglo Saxon. | | 

I have no doubt that Pérendi is from this root, and personified either 
germination and growth, flowering or fruit-bearing. She is therefore, 
properly, always named with Ashis-Vanuhi. 


THE YAZATAS. 


The current notion in regard to the Yazatas, is thus expressed in 
Guigniaut, on Creuzer (Vol. 1. Part 1. p. 325): 


The Izeds, inferior genii, were created by Ormuzd, to shed blessings on the 
world, and watch over the people of the pure . . . . Each of the Amshaspands 
has his train of Izeds, who serve him as the Amshaspands themselves serve 
Ormuzd. The Izeds are some male and some female. Among them, figure 
Mithra or Meher, who gives the earth the benefit of daylight, and independently 
of him, Khorschid, the sun. 


And in Volume i. (Part ii. p. 704, note), he gives the names of twenty- 
eight Izeds, of whom, he says, Plutarch knew but twenty-four, 


no doubt because he restricted them to those, who, with the Amshaspands, 
presided over the days of the month. - 


These names it is not worth while to repeat. 

The Sanskrit root yaj, Zend yaz, means ‘“‘to pray.” (Bopp, 1217.) 
Hence, in Zend, Yagna, Ydzané, “‘offering;’’ Sanskrit yajna, and Zend 
yagno, ‘‘venerating,”’ ‘‘adoring.”’ Spiegel says (Note 5 to Fargard w.), Yazata, 
in Sanskrit, Yajata, ‘‘worthy of honour,” is the modern Persian ized, plural, 
yezdan. 


Vendidad ti, 42. The Creator, Ahura Mazda, produced a congregation, the 
heavenly Yazatas, the renowned in Airyana-Vaéja, of the good creation. 

44, To this congregation [that of Yima, of the best men], came the Creator, 
Ahura-Mazda, with the heavenly Yazatas. 

Méh Nyédyis: Kh. Av. ix. 6. Yazatas, endowed with much_ brightness, 
Yazatas, very health-bringing; may greatness be manifest from you, manifest 
from you the benefits which follow [flow from) the invocation. Great! be ye mani- 
fest in reference to splendour for the offerers. 

Oarshet-Yasht: Kh. Av. xxii. (6.) 1. The sun, the immortal shining, with 
swift steeds, we praise. When the sun shines in brightness, when the sunshine 
beams, then stand the heavenly Yazatas, hundreds, thousands. They bring 
brightness together, they spread abroad brightness, they portion out brightness, 
on the earth, created by Ahura, and advance the world of the pure, and advance 
the body of the pure, and advance the sun, the immortal, shining, having swift 
horses. 

4. Who then offers to the sun . . . . he gives satisfaction to all heavenly 
and earthly Yazatas. 

5. For if the sun does not rise, then the Daevas slay all which live in the Seven 
Kareshvares. Not a heavenly Yazata in the corporeal world would find out 
defence nor withstanding. 

Atas-Behrém Nyéyis: Kh. Av. xt. 3. Praise be to thee, Fire, Son of Ahura 
Mazda, Giver of Good, the Greatest Yazata . . . . Holy Fire, Warrior, Yazata 
with much Majesty, Yazata with many healing remedies. 


434 IRANO-ARYAN FAITH AND DOCTRINE 


8,10. Praise to thee, Fire, of Ahura Mazda, Giver of Good, Greatest Yazata. 

Nirang-Atas: Kh. Av. xii. 1. Praise to thee, O Fire, Son of’ Ahura Mazda, 
Giver of Good, Greatest Yazata, Ashem Vohi. 

Mihr-Vasht: Kh. Av. xxvi. (10.) Mithra . . . . whoas the first announcer 
promotes strength amongst the creatures of Cpénta-Mainyis, he, the well-created, 
greatest Yazata, when he illumines the body, as the self-illumining moon shines, 

Bahradm-Yasht: Kh. Av. xxx. (14.) 1. Who among the heavenly Yazatas 
is the best armed? Then answered Ahura Mazda, Véréthraghna, created by 
Ahura. 

Zamyad-Yasht: Kh. Av. xxxv. (19.) 35. We praise Mithra, the ruler of 
all regions, whom Ahura Mazda created as the most majestic of the heavenly 
Yazatas. 

Vispered xix. 1, 2. The Fire, the Son of Ahura Mazda, we praise here. 
The descendants of the Fire, the Yazatas, we praise, those sojourning in the 
dwelling of Rashnu. 

Amshaspands’ Yasht: Kh. Av. xviti. (2.) 4. To Mithra, who possesses 
wide pastures, has a thousand ears and ten thousand eyes, who has a named 
Name, the Yazata. 


The Amésha-Cpéntas themselves are Yazatas: 


[Thus] Vispered ix. 2. Together with the good Yazatas, the Amésha-Cpéntas, 
who have a good empire, good wisdom. 

3. With fifty, with hundreds, with thousands, with ten thousands, innu- 
merable, with yet more than these. 


And, finally, Ahura Mazda Himself is a Yazata. 


Yagna xvi. 1,2. Ahura Mazda, the Pure, Lord of Purity, we praise, the 
Wise, Greatest Yazata, the Useful, Furtherer of the world. 
3. The Creator of the good creatures. | 
4, With this offered Zaéthra, with right-spoken speech, we praise all heavenly 
Yazatas. | 
6. With these offered Zaéthras and right-spoken speeches, we praise all pure 
earthly Yazatas. | 
Ashi-Yasht: Kh. Av. xxiii. (17.) 16. Thy father is Ahura Mazda, the 
Greatest of the Yazatas, the Best of the. Yazatas. Thy mother is Cpénta- 


Armaiti. 
Yagna xx. 32. Of all Yazatas, the pure, heavenly and earthly. 
33. . . . . of the Yazatas with renowned name. 


xxtt. 3. The Fravashi of Ahura Mazda, of the Amésha-Cpéntas, together 
with all pure Fravashis of the heavenly Yazatas. 

xxv. 23, 24. All pure heavenly Yazatas, we praise. All pure earthly 
Yazatas, we praise. 


But the Yazatas are not named in the Ancient Gathds. In the Cr6ésh- 
Yasht they are mentioned, and two or three times in the chapters of the 
Yacna that follow it. 


THE YAZATAS 435 


Ahura Mazda and the Amésha-Cpéntas being Yazatas, and the number 
of these innumerable, and they being both earthly and heavenly, the 
current notions in regard to the “‘Izeds’’ must be abandoned. The word 
must mean either ‘‘a Spirit,’’ or it is merely an appellative, according to 
its derivation, an adjective used substantively, and meaning ‘‘a being that 
is to be adored, worshipped, or venerated.’’ I do not doubt that it means, 
simply, ‘‘an adorable,” or, ‘‘a worshipful one.”’ 

And in Yagna iit. 67, this is, I think, plainly shown. It reads: 


For all good created Yazatas, the heavenly and the earthly, who are worthy 
of praise and worthy of adoration, on account of the best purity. 


About the derivation of the word there is no manner of doubt. Yay, 
in Sanskrit, means ‘‘to sacrifice, to worship;’’ whence yajata, ‘‘an offici- 
ating priest at a_ sacrifice;’’ yajatra, ‘“‘adorable;’’ yajana, ‘‘sacrificing, 
worshipping.”’ Yajati is the third person singular present, and as a noun 
means ‘‘a sacrifice;’’ ydjya, ‘‘a sacrificer,’’ and ‘‘to be sacrificed; yajz, 
“sacrifice, a sacrificer;’’ and yajata, past participle passive, means ‘‘adored, 
adorable, sacrificed unto, worshipped, worshipful.”’ 


MITHRA. 


Mithra, also, important as he became in the later religion, is not even 
once named in the Gathas. He became at last the divine model of every 
Parsee. He became God’s Very Self, producing himself in human form. 
So it has been in all mythologies and religions. If the younger God does 
not dethrone the elder, he is always magnified into his equal or superior. 
The Very Deity, the inaccessible absolute is too remote from human sympa- 
thy and human interests, to satisfy the innate human craving for a divine 
object of worship that may also be loved on account of its sympathies with 
humanity. 

Mithra or Mithras is everywhere considered to be the sun, the counter- 
part of the Grecian Apollo. Whether he was or represented the sun, must 
be determined from the texts. . 

In Fargard iv. of the Vendidad, the word Mithra is used in the sense of 
‘Contracts © 


4, Creator, how many are these Thy Mithras, Ahura Mazda? 

5,6. Then answered Ahura Mazda: Six, O pure Zarathustra; the first takes 
place with the word: 7. The second by joining hands. 

13. The word makes the first Mithra. 

36, 37. Creator! he who breaks a Mithra in words, what is the punishment 
for it? ([Literally, ‘He who lies to Mithra.’ ‘Strictly speaking,’ Spiegel says, 
‘Mithra is the divinity who presides over contracts,’ so that ‘to lie to Mithra,’ 
and ‘to break a promise or contract,’ are identical. In the Gujerat translation, 
the original term meaning ‘breach of contract’ is given as Mehr-daruji, and 


the Yasht devoted to Mithra is called the Mihr-Yasht. In the note of Spiegel, - 


however, to verses 24, 25, the original of ‘a broken contract,’ or ‘breach of 
contract,’ is given thus, Mithré aiwi draokhté). 

Yagna Ix. 12. To withstand, to drive away those who harm Mithra, lie 
to Mithra. 

lxiv. 49. Mithra with wide pastures. 

lxv. 6. With purity, I give to Mithra, who possesses wide pastures, has a 
thousand ears and ten thousand eyes, a renowned name, the worthy of honour, 
to Rama-Qactra. 

lxvit. 46. R&ama-Qactra, pray I for this region. 

60. Praise to Mithra, who possesses many pastures. 
61. Praise to the sun, who is endowed with swift horses. 
62. Praise to the two eyes of Ahura Mazda. 


It is clear from these verses that Mithra was not the sun. 


Ixtx. 10. The (creatures) of the holy Cradésha, of Rashnu, the most 
righteous, of Mithra, who possesses wide pastures. 

Vispered 1. 24. I invite and announce to: Mithra, who possesses much 
pasture, Rama-Qactra, the Pure, Lord of Purity. [Mithra is often spoken of in 
connection with Rama-Qactra, the genius, who bestows relish to food. Spiegel. | 


MITHRA 437 


at. 26. I wish hither with praise, Mithra, who possesses large pastures. I 
wish hither with praise Rama-QActra. 

Fargard iti. 5. Mithra with his broad territories, I will invoke, and RAma- 
Oactra. 

Mihr-Nydyis: Kh. Av. vitt. 2. To Mithra, who possesses broad pastures, 
has a thousand ears and ten thousand eyes, and a well-known name, and to 
Rama-Qactra . 

3. Mithra, who possesses broad pastures, we praise; the truth-speaking, 
gathering, thousand-eared, well-formed, provided with ten thousand eyes, great, 
possessing a wide watch, strong, not sleeping, vigilant. Mithra, who is within 
the regions . . . . set overthe regions . . . . with these regions . . . . over 
the regions, . . . . below . . . . before . . . . behind, the regions, we praise. 
The stars, the moon and sun, we praise. Mithra, the Lord of all regions, we 
praise. For his brightness, for his majesty, I will praise him with audible praise 

. Mithra, who possesses wide pastures, we praise; the pleasant abode, the 
good abode for the Aryan provinces. May he come to us for protection, joy, profit, 
benevolence, healing, victory, purifying, sanctification, strong, very mighty, de- 
serving offerings, praiseworthy, not to be lied to in the whole corporeal world, 
Mithra, who possesses wide pastures. This mighty, worthy of honour, strong, 
most profitable Mithra of created beings, I will praise with gifts. 

4. Praise, adoration, strength, might, I pray for Mithra, who possesses wide 
pastures, has a thousand ears and ten thousand eyes, who possesses a named 
Name, who is worthy of honour, to Rama-QAactra. 


The same phrases are repeated in the Gah hdvan: Kh. Av. xvi. 2, 7, 8, 
11. A ‘‘named name,” adkht6é-ndmané, is, Bleeck says, a renowned name, 
or perhaps, the phrase may signify that he is invoked by name. 

The Mthr Yasht (Kh. Av. xxvt. 10), is very long (145 verses). That 
‘Mithra had wide pastures, many pastures, a thousand ears and ten thousand 
eyes is repeated in it, again and again. I shall extract only so much of it 
‘as may tend to enable us to determine what he was. 

Ahura Mazda says to Zarathustra: 


When I created Mithra, I created him as worthy of honour, as praiseworthy 
as I myself. 

He bestows swift horses, if one does not lie to him. He is great, with wide 
watch-towers, strong, sleepless, increasing. 

The lords of the regions praise him at early dawn, when they advance against 
the hostile squadrons, in the fight in the war for the regions. 

When one sacrifices to him for increase for the soul [for abundant means of 
living], out of the believing mind [with true faith and confidence in him], he comes 
with wide pastures, with victorious winds, with the oath of the wise. 

The warriors.on horseback praise him, asking his aid against the enemy. 

As the first heavenly Yazata, he rises over Hara before the sun, the immortal, 
with swift steeds, who first, with golden form, seizes the fair summits, then 
surrounds the whole Aryan land, the most fertile. 

He marches into all the Kareshvares as a heavenly Yazata, bestowing bright- 
ness, bestowing rule, and increases the victory of those who offer to him. 


438 IRANO-ARYAN FAITH AND DOCTRINE 


[Spiegel says that] from the passage that describes him as rising over Hara, it 
appears that he was typified as the first sunbeams that illumine the mountain- 
tops, and that he then became separated from the sun, and hastened in front of 
him, like the Indian Agvins. 

He punishes the Mithra liars, turns back the lances and arrows of his opponents, 
or the wind turns them aside. When not lied to, he takes men out of trouble, and 
saves them from destruction. 

His body is the Manthra. He is a strong warrior, smiting the Daevas and 
Pairikas, and giving strength and victory to the region. 

He supports the pillars of the lofty-built dwelling, and gives it a multitude of 
men and cattle. 


He is prayed to for kingdom, strength, victoriousness, knowledge of 
holiness, the Victory created by Ahura, the blow that springs from above— 
themselves, as we have seen, personified as Deities created by Ahura, and 
thus he is invested, as it seems, with the Vice-gerency under Ahura Mazda. 


44, Whose dwelling, as broad as the earth, is fast set in the corporeal world, 
large, unlimitedly high, broad, affording wide space [evidently the sky that rests, 
all around, upon the earth, or the expanse between the earth and the sky]. 

_45. Whose eight friends sit spying for Mithra on all heights, on all watch- 
towers, spying out the Mithra liars, . . . . watching the paths of those for 
whom the Mithras liars desire, the evil [infidels] who openly slay the pure. 


[Respecting the meaning of this word (‘eight’), I am as doubtful as Windisch- 
mann. Spiegel.] . 


If he had given us the original word, it would have been more satis- 
factory. How could he be ata loss to know the meaning of a Zend numeral? 
But if he is at a loss to know who are meant by the eight “‘friends’’ who sit 
as his warders or sentinels on as many heights and watch-towers, I share 
his uncertainty. They may be eight stars that rose together or nearly so, 
perhaps the five great Stars in Orion, with Capella and Aldebaran, the 
Stars of the Spring, twenty-five hundred years before Christ. 


47. Whom famous golden horses with broad hoofs carry to the hostile hosts, 
to those armed for battle in the battle of the lands. 

50. For whom Ahura Mazda has created a dwelling on Hara-bérézaiti, the 
far-reaching lofty [mountains]. 

51. Which the Amésha-Cpéntas have made, who all have the same will with 
the sun, towards the believing mind out of memory. [So, in Yasht 13, 47, ‘When 
one first offers to them with believing mind, out of remembrance.’ | 


So that the meaning of the principal text is that the Amésha-Cpéntas 
unite with the sun to reward (by abundant harvests?) the labours of those 


who have faith and sacrifice through grateful remembrance of former: 
blessings. 


Who on the high mountains comprehends the whole corporeal world [has the 
whole Aryan country in his field of view]. 


MITHRA 439 


The next Chapter (13) is exceedingly significant. 


53. Mithra, with uplifted hand wept to Ahura Mazda, saying thus: 

54. I am the protector of all creatures, the skilful. I am the ruler of all 
creatures, the skilful [or, ‘the Lord,’ as the Parsees usually translate the word. 
Spiegel.| Yet men do not offer to me, by name, as they offer to the other Yazatas, 
with offerings by name. 

55. For if men would offer to me with offerings by name, as they offer to the 
other Yazatas with offerings by name, then would I come to the pure men at the 
appointed time, I would come at the appointed time of my own life, the shining, 
the immortal. 


So, in the Zzstar-Yasht. Kh. Av. xxiv. (8.) 10, 11. The Star Tistrya 
says to Ahura: 7 


When men will offer to me with offerings by name, as they offer to the other 
Yazatas with offerings by name, then will I come to the pure man at the appointed 
time, at that appointed in my own life, the bright, immortal, I will come hither, 

on one night, on two, or on fifty, or on a hundred. 

[So], 15. Who will now offer to me here, with offerings of Haéma and flesh, 
to whom shall I give manly blessings, manly adherents, and for his own soul 
purifying? Now am I to be praised, now am I to be worshipped by the corporeal 
world, for the best purity. 


In Verses 17 and 19, the star asks the same question, promising cows 

and for the soul of the worshipper, purification: horses, camels and _puri- 
fication. 

23, 24. Men now do not honour me with offerings by name as they honour 

the other Yazatas with offerings by name. If men will, etc., then shall I have 


brought to me the strength of ten horses, ten bulls, ten mountains, ten flowing 
waters. 


And, in Verse 25, Ahura Mazda offers to him, with offerings by name, 
and brings him such strength. 
And in the Mthr-Yasht, verse 74, Mithra says again: 


If men would offer to me, etc., then I would come to the pure men, at the set 
time and times, at the set time of my own shining heavenly life, I would come. 


Which passages show clearly enough, I think, that the worship of Mithra 
and the stars was either entirely new, or the old nature- and star-worship 
which had been abolished by Zarathustra, revived after his time, probably 
‘against much opposition. Itis evident that the new Gods grew into favour 
only by degrees, and the establishment or revival of their worship may have 
been due to the influence of the native tribes with which the Irano-Aryans 
intermingled, and from whom, in all likelihood, the names of the stars were 
) obtained; while Mithra, or the Mitra of the Veda, was an old Aryan name 
and deity, invested by the Iranians with far other attributes and powers. 


440 IRANO-ARYAN FAITH AND DOCTRINE 


Mithra is the disposer of gifts and pastures; he is the upright-standing, watchful 
warder, the mighty gatherer, who advances the water, listens to the call, makes 
the water run and plants grow, prepares a circle, is prudent, gifted with strength, 
unerring, with much might, wise. 


The ‘‘Gatherer’’ means, I think, the founder and peopler of new colonies, 
and the reference to water means that he causes the construction of works 
and canals for irrigation. ‘‘Who prepares a circle,’ Windischmann trans- 


lates, ‘‘who directs the furrows,”’ while Spiegel thinks that “‘circle’’ means 


a “congregation.”” Referring to Yima’s “‘circle’’ in the second Fargard, 


I think that the ‘circle’ is a settlement of Aryans, i. e., the country or | 


portion of land which such a settlement occupies. For it is added that 
‘he does not oppress the working peasant, but protects him against oppress- 


? 


Ors. 


His face is directed to all the Seven Kareshvares. He rides in a chariot made © 


in heavenly way, with high wheels, from the Kareshvare Arezahé to the Kareshvare 


Qaniratha, lofty, with fitting wheels, and with the majesty and victory created by | 


Ahura. Ashis-Vanuhi guides the chariot, and the Mazdayagnian law accompanies 
his path, of itself. The horses draw him swiftly with heavenly wills, when the 
oath of the wise meets him in good manner. Before him all the heavenly Daevas 
and the Varenian, wicked, are affrighted. 


All which evidently enough means that he gives the Aryans victory 
and dominion over all the Aryan land, and propagation of the Zarathustrian 
faith, when the leaders of the Aryans promise him worship and obedience. 


Before him Véréthraghna goes with the good body of a boar, with iron feet, | 


hands, weapons, etc. [i. e., courage, as displayed by armies of Aryans]. 


He gave a dwelling to Rashnus; ‘‘to whom Rashnus, for long friendship, _ 


brought a dwelling-place.”’ ‘These words,’’ Spiegel says, ‘‘are obscure 
and doubtful.’’ They are repeated in the next subdivision. 


Mazda gave him a thousand strengths, and ten thousand eyes for seeing. 
With these, he sweeps away the Mithra-harmers and Mithra-liars. The lords of 
the clan and dwelling, and the poor, robbed of his gifts, call on him for aid. The 
straying cattle call on him to restore them to their stalls. Ahura gives him rule 
over the worlds which behold him as Lord and Master among the creatures of the 
world. 

95. He advances at sunrise, broad as the earth, sweeps both ends of the earth, 
and surrounds all that is between heaven and earth. [What is it of which this 


can be said, but light?] He holds a club, with a hundred knots and edges, bound — 
with brass, etc., before which Anra-Mainyfis, Aéshma, Bushyangta and the | 


invisible Daevas, and the Varenian Daevas are affrighted. 
He is the mightiest, strongest, most famous, swiftest and most victorious of 
the Yazatas. Cradsha marches on his right hand, and Rashnus on his left. 
Ahura Mazda created him .as ruler and overseer of all living nature, and, 
sleepless, he watchfully protects and guards the creatures of Ahura Mazda. 


MITHRA 441 


His long arms grasp forward here with Mithra-strength, what is in Eastern 
Hindvé, he seizes, and that which is in the Western, he smites, and what is on the 
Steppes of Ranha, and what is at the ends of this earth. [Spiegel says, ‘Eastern 
India is, no doubt, the country which we call by the same name. Western India, 
may, perhaps, be Babylonia. The Steppes (plains) of Ranha, i. e., the Jaxartes, 
seem to be regarded as the boundary towards the north—the southern boundary 
is, naturally, the sea.’] 


Professor Spiegel does not give us the original word, which he represents 
by “India.” Dr. Haug does. The word does not mean India. It is 
Eastern and Western Bactria that is meant. 

“His long arms grasp forward, here,’ i. e., in the Aryan mother-country. 
“There,”” when used in like texts, means the newly acquired country, 
province or colony. Mithra’s might extends over the mother country. 
The infidels of Eastern Bactria he subjugates, making them vassals; those 
in Western Bactria he smites and slays in battle, as well as those on the 
plains of Ranha, and at the extreme edge of the Aryan land. 

I notice the word rendered by ‘‘India,”’ hereafter. If it meant India, 
it would follow that this Yasht must have been written in the Indus coun- 
try. But that is not possible, because it tells us of an irrigated country, 
and because the inhabitants of the land of the Seven Rivers could not have 
known anything of the Steppes of the Jaxartes. And even if this Yasht 
was written or composed in Media, the people of that country cannot be 
supposed to have known anything about Eastern and Western India. It 
is nonsense to suppose that Babylonia was intended by ‘‘Western India.”’ 
If the translation were correct, the reference would have to be taken as being 
to India on the Ganges and on the Indus. To avoid this reductio ad 
absurdum, recourse is had to the more absurd notion that Babylonia is 
spoken of. As well have said America. 


He wears a silver helm, a golden coat of mail, and is armed with a dagger; is 
Lord of the Clan and a warrior. 


Once conceived of as aiding the Aryans in their struggle, he became a 
warrior, a leader of men, and the quick and alert and fertile Aryan fancy 
at once invested him with the arms and clothing of a soldier. The Grecian 
sculptor who carved the statue of Mars or Minerva, cuirassed and helmeted, 
with shield and spear or sword, or that of Apollo or Diana with the bow, 
mly embodied in marble the kindred Aryan fancies’ GAL embodied in 
verse by the Grecian poets. 


His ways are manifest, when he comes to the region where, well-honoured, he 
makes the deep plains into pastures. He is Lord over the dwellings, clans, 
confederacies, regions, and high priest. 


442 IRANO-ARYAN FAITH AND DOCTRINE 


High priest, because when the light of dawn comes, making visible — 
or revealing as green pastures the deep dark plains below the eastern 
mountains, it presides, as it were, over the morning sacrifices, which greet 
it as an emanation from Ahura Mazda. 


Ahura Mazda offered to him, in the shining Garo-nemana [on the radiant 
Mountain of Adoration]. With arms uplifted, he marches to immortality [he | 
advances, spreads, is diffused everywhere, giving new life to the land and to its 
people. For He is ‘the Light that is the Life of men.’]| From Garo-nemana, the 
shining, he rides on a beautiful chariot, one alike strong, of all shapes, golden. To | 
this chariot are yoked four white horses of like colour, who eat heavenly food and 
are immortal. Their fore-hoofs are shod with gold, their hind-hoofs with silver, 
and they are all harnessed to the same pole, which is curved above, bound with 
split, firm, inlaid clasps of metal. 

On his right rides Rashnu; on his left, the Rightest Wisdom, . . . . For 
the protection of the chariot, there stand by a thousand bows and as many arrows, | 
lances, knives and clubs, and one men-smashing club, with a hundred knobs and 
edges; all to smite the Daevas—after smiting whom, and overthrowing the Mithra- 
Drujas among men, he rides over the several Kareshvares. 

As the first announcer [preacher of the true faith], he promotes strength among 
the creatures of Cpénta-Mainytis, he, the well-created, greatest Yazata, when he 
illumines the body, as the self-illumining moon shines. His countenance shines 
like the Star Tistrya. 


The translation here cannot be correct. What is the “body” which 
the light illumines? It may have been supposed that the moon shone by 
her own light, self-illuminated, but then how would she shine as the light 
illumines the body? How could it be said that either the sun or the counte- | 
nance of the sun or of light, shines like the Star Tistrya? I venture, in 
view of these absurdities, to suggest as a reading: 


The moon is his body and he illuminates, or shines by, this body, when the 

moon, revealing his very self in her light, shines. As the Star Tistrya, his coun- | 

_ tenance shines, i. e., the star is, as it were, his visage, which as such star shines. 

He is the strongest of the strong, the mightiest of the mighty, the most under- 
standing of the Gods, victorious, united with majesty. 


And, finally, it is said: 


145. Mithra and Ahura, both great, imperishable, pure, we praise. The_ 
stars, the moon, the sun, in the barecma-bearing trees, Mithra, the sovereign of 
all regions, we praise. 


We may positively and with certainty say that Mithra was not the sun, 
when these parts of the Zend-Avesta were composed. We know that ata 
much later day he wasso. That he was the first sunbeams which rose over 
the eastern mountains to illuminate their summits, and that, being such 
beams he became separated from the sun, and hastened in front of him, is 


MITHRA 443 


a conceit that hardly deserves a word of refutation. The beams of the sun, 
as separate and distinct from himself, never could have been personified as 
a Deity. 

Mithra seems to have been entirely unknown to the Zarathustrian 
Creed, but in after days to have taken precedence, as the revealing of the 
essential light, both of Vohfi-Mand and Khshathra-Vairya, and also to 
have assumed most of the attributes of Asha-Vahista. He was the patron 
of the Aryans, the protector of their country, the defender and propagator 
of their faith; with Ashis-Vanuhi, Cradésha and Rashnus for his Lieutenants 
and Aides, and the rightest wisdom, clad in white, in the similitude of the 
Mazdayagnian law, as his companion. That law, the royal majesty or 
splendour, victory, strength and the smiting from on high, all were in his 
service or united with him. 

Yet he preserves, in many respects, traces of his original character, 
when he was the universal light, and especially the light of morning personi- 
fied. He comes before the rising of the sun, and stands in glory upon the 
summits of the eastern mountains. His white horses are shod before in 

the gold of the sunrise, and behind with thesilver splendour of the moonlight. 

He “possesses wide pastures,’”’ for he floods all the level plains and 
meadow lands and grain fields, and the wide grassy steppes with his benefi- 
cent radiance. He has ten thousand eyes, in the stars by which he shines. 
These are his eyes, as the sun and moon are called the two eyes of Ahura 

‘Mazda. He is within and over, below, before and behind the Aryan regions, 
and is the Lord and Ruler of all those regions, and their sleepless, vigilant, 
untiring guardian. 

Ahura Mazda created him, as worthy of honour and adoration as 
himself; i. e., his immediate emanation, with the right to claim to be his 
equal; the divine light’s very self, revealed and manifested. He has wide 
\watch-towers, in the great mountain peaks that are gladdened by his first 
glow as the day approaches, and which stand as sentinels around the Aryan 
land. 

As the-first heavenly Yazata [the first divine emanation entitled to be 
adored], he rises over Hara-bérézaiti before the sun, and immortal, with 
swift steeds, envelopes with his golden glowings the bright summits of the 
mountain range, and thence flows over the whole fertile Aryan land. His 
habitation is as wide as the whole earth, for it is the expanse under the 
over-arching sky, its boundary the horizon where sky and earth meet. 

He is ruler and overseer over all living nature. And by degrees other 
attributes were superadded, and he grew in greatness, until Ahura himself 
was represented as offering to him. He came to be the divine intellect and 
power, manifested in action. The warriors, about to engage in battle, 


444 IRANO-ARYAN FAITH AND DOCTRINE 


prayed to him, and he himself, armed, mighty and victorious, engaged in 
the fray and routed and slew with huge club the enemies of the Aryans., 

He came from Garo-nem4na, to ride, conquering, over the Kareshvares 
of Bactria. This ‘‘mountain of Adoration,” originally a peak of Hara- 
bérézaiti, where sacrifices were made to Ahura Mazda, became, as is said 
in Fargard xix. v. 121: 


The abode of Ahura Mazda, the abode of the Amésha-Cpéntas, the abode of 
the other pure [as the Jewish Holy of Holies became the abode of the Shekinah, 
the Deus Cohabitans]. 


At the date of the Yasht, Garo-nemana was merely a mountain. By 
the time of the composition of Fargard xix.,it had become the home of 
Ahura. 


Dr. Haug says, of the Mihr-Yasht, that 


in it, the angel, presiding over and directing the course of the sun, who was called 
Mithra, i. e., a friend (Mihir in Persian), is invoked and praised. Mzthra {he 
says], has several meanings, viz., angel of the sun, sun, friend and promise. 


Nothing could be more unfounded than the notion that in this Yasht 
he is the angel of the sun. The words rendered by Spiegel, ‘“‘who possess 
wide pastures,’’ are vouru gaoyaoitis. Haug translates them by “rules over 
large fields.”’ 


The residence of this mighty angel [says Dr. Haug], the punisher of rascals 
and scoundrels, is on the Mountain Haré-bérézaiti (Alborj), where Ahura Mazda 
Himself has built a palace for him . . . . All the devils flee from him, when he, 
as the ruler of the whole earth, drives in his carriage on her right side... . 
Ahura Mazda paid His respects to him. He drives out from Paradise (Garédeména) 
in a splendid carriage, drawn by four white horses. He carries with him weapons 
of all kinds for the destruction of the Devas; among them is the vazra, the most 
powerful. 


The “splendid carriage’ in which Mithra takes his airings, carrying 
with him an arsenal of weapons, suggests the idea of outriders and flunkies, 
and the whole of this is a mere caricature, evidently not dictated by any 
spirit of humour. 

Of the Vazra, which is rendered by Spiegel by ‘‘club,’’ Haug says, 
“Gurz, a club, battle-axe in Persian, is identical with vazra, 1. e., thunderbolt 
in the Vedas, where it is Indra’s weapon.” Benfey gives, as meanings of 
vajra, “hard, cross, forked, Indra’s thunderbolt, a thunderbolt, a diamond, 
a form of array,’ but not ‘‘a club,” and suggests that the original meaning 
of it was probably ‘‘wedge.”’ 


MITHRA | 445 


Dr. Haug says, of the Mihr-Yasht: 


) At the end of the first section, there is a little song, by which Ahura Mazda 
is said to call him. It consists of verses, each of which has about eight syllables. 


He gives the commencement of it in the original, with a translation, 
_as follows: 


Acha no jamyat avanhé Acha no jamyat ravanhé 
Hither tous maycome _ to help Hither tous maycome _ to face 
dcha no jamyat rafnanhé 
Hither to us may come to joy 
Ughré aiwithtiré yagnyo : Vahmyé anatwidrukhté 


the strong conqueror deserving worship deserving praise _ not to be belied 


Vigbem G@  anuhé agtvaité 

all in the life endowed with bodies 
Mithro yo ‘ Vouru-gaoyaottis 
Mithra who rules over large fields 


This “little song”’ is thus translated by Spiegel: 


May he come to us for protection, may he come to us for joy, may he come to 
us for rejoicing, . . .  . the strong, rushing, praiseworthy, worthy of adora- 
tion, not to be lied to, towards the whole corporeal world together, Mithra who 
possesses wide pastures. 


Dr. Haug also gives this commencement of another “‘little song,’’ part 
of Section II: 


Dat yat Mithré fravazaitt avt haénayéo khrvishydttis 
Then when Mithra ‘drives inthe twoarmies ready for a battle 
avt hamyant aracgmaoyo avitare danhupd peretané 


against they encounter in two battle lines inorder for the country to fight 


athra viaram Mithro-drujam apas gavo darezayéettt 

then of the men who break promise away the hand he binds 
pairt daéma varayettt ete. 
round the face he covers etc. 


This is thus translated by Spiegel: 


When Mithra marches down to the hostile hosts, to those armed for battle, 
in the battle of the lands, then Mithra binds the limbs of the Mithra-lying man 
backwards, he hinders his sight, etc. 


Mittra, Mitra, i. e., mid+tra, has in Sanskrit, according to Benfey, the 
meanings of “‘ ‘the sun, a friend, an ally,’ being also the name of a Vedic 


446 IRANO-ARYAN FAITH AND DOCTRINE 


Deity.’ There are two verbs mid, one meaning “to understand, to hurt, . 
the rival;’”’ and the other, ‘‘to be unctuous, to liquefy, to love, to rejoice.” 
The former is the same as Mith, midh, and medh, med; and the latter the 
same as mind. Mithas means ‘“‘mutually, reciprocally, with each other.” 
Mithuna, ‘‘a couple, copulation, union” mithya, “falsely, untruly, feigned, 
wrong, what does not concern one, in vain.” 

Dru and druh, Sanskrit, mean ‘‘to hurt, to injure, to seek to injure or 
to grieve; and druh means “an injurer.”’ Mithré-drujam may therefore 
mean “who break or violate a promise or contract, or an alliance or treaty.” 


But I do not think that the Sanskrit Mitra or the Zend Mithra came 
from either of the verbs I have, mentioned. I do not see how we can get 


from either of them the meaning of “contract,” or “‘promise,’’ or that of | 


‘Jight, the sun or an ally.” There is a verb mth, for original migh, which 
meant “‘to sprinkle, effuse or give; whence came mthira, ‘fa cloud, the 
sun, the moon, wind;” megha, i. e., mih+ta, ‘‘a cloud;’? and medha, i. e., 
mih+ha, ‘‘the penis, a ram.’’ It may be that the name, derived from this 
verb, expressed the generative and fructifying power of light, and of the 
sun. Mithra was symbolized by the bull, and afterwards by the ram; and 
upon an ancient Persian monument (Dupuis, Origine de tous les Cultes, 
Pl. 17), he is depicted as a young man, in a Phrygian cap, shedding his 
semen upon the ground, an emblem of the sun pouring his fructifying rays 
upon the earth. 

Mitra is also written Maitra in the Veda; and maitra, properly matttra, 
means ‘‘relating to a friend, friendly, given by a friend, proceeding from 
friendship; a friend, friendship.” Mazirya is ‘friendship.’’ I am inclined 
to think that Mithré-drujam meant those who violated treaties or alliances; 
and that the ‘“‘Mithra-liars’’ and those false to Mithra, were originally, 
those native tribes which having once allied themselves, or made treaties, 
with the Aryans, violated them by joining the Drukhs or other enemies. 

I cannot find any derivation for Mithra, as meaning a contract, promise 
or alliance. There is a Sanskrit verb md, meaning “‘to mete, to measure, ’ 
participles and other forms of which are mimé, mimi, mita, meya, miya. 
From it, miti, i. e., m@+ti, “‘measuring, determining, knowledge.’ We can 
hardly obtain from this the meaning “‘to contract or promise.” 

Benfey gives, as a meaning for which there is no authoritative reference, 
of mith, midh, etc., ‘to understand;’”’ and mith+as means “mutually, 
reciprocally, with each other.” 

Rama, Sanskrit, means ‘‘pleasing,”’ ‘‘a husband, lover;’’ and rama, 
“beautiful;” from ram, “‘to rest, be delighted, rejoice, to be in love, to have 
sexual intercourse with;’’ whence, participle, rata, ‘‘beloved, satisfied, 
coition, copulation;” rvamaniya, “‘pleasing, agreeable; ramaya, “to exhila- 
rate:” ramati, ‘love, paradise.”’ 


MITHRA 447 


’ 


Kéc¢, Sanskrit, means ‘‘to be visible, shine;’’ whence kdgita, “‘resplen- 
dent;” kagin, latter part of compound, “shining like, shining on account 
Bf. | 

Rdéma-qagtra, therefore, seems to be an epithet applied to Mithra, and 
to mean ‘“‘shining (or resplendent), to exhilarate, gladden, or cause to 
rejoice.’ And it is possible, if not probable, that there is in this epithet 
or name an allusion also to the generative potency of light as the cause of 
growth and production. Or, why not “‘the light or star of love’’? 

Mitra, in the Veda is the Morning-Star, or Venus, the brilliant harbin- 
ger of the dawn. Perhaps that luminary bore the name before the last 
separation of the Aryans or the emigration under Yima or Yama of the 
Jranian branch. The name meant, probably, what Lucifer and Phosphor 
afterwards meant, the pourer-forth or shedder of light. They were light- 
bringers, because they poured light upon the earth. And perhaps Mitra 
came to mean “‘ally’”’ and “‘friend,’’ because the Morning Star faithfully 
precedes the sun and seems to be connected with it by some bond of amity. 
From the idea of alliance came afterwards the idea of contract and promise. 


CAOSHYANC AND ACTVAT ERETO. 
Dunlap says (Spirit-History of Man, 247): | 


The Persians looked for a prophet Cadshyanc, and after him two others called 
Oschedar-Vami and Oschedar-Mah; finally (Messias) Sosiosh will appear. 

Vendiddd xix. 16 to 19. Zarathustra said to Anra-Mainyus . ... I will 
smite the creation [men] which was created by the Daevas, I will smite the 
Nacus which the Daevas have created. I will smite the Pari whom one prays to 
(?) until Gadshyane¢ is born, the victorious, out of the water Kancadya, from the 
east region, from the eastern regions. 


It is clear enough, from this, that Caéshyan¢c was a man, a chief of 
some tribe in the eastern part of the Aryan country, near or beyond a 
river called Kancadya. 

Spiegel says (Note 4 to this Fargard): 


Cadshyang is the future participle of ¢u, ‘to profit,’ and denotes the king, the | 
saviour, who is expected by the Parsees to come at the ead of all things, and 
accomplish the resurrection, after which he will establish a Kingdom full of 
untroubled happiness. 


I think there is no warrant in the Avesta for the notion of Mr. Dunlap, 
that there was to come a Sosiosch besides Cadshyafic. The names and 
persons are one and the same. 


Yagna xxvt. 32, 33. All the good, mighty, holy Fravashis of the pure, we | 
praise, from Gay6é-Marathan to Cadshyanc the victorious. 

lua. 2, 3. The good mighty, etc., from Gayé-Marathan to the victorious 
Cadshyanc¢ the victorious, we praise. 


Gay6é-Marathan was the first man. In the Farvardin Yasht, 87, we 
find: 

The Fravashi of the pure Gayé-Marathan we praise, who first heard the mind 
of Ahura Mazda, and his commands, from which He (Ahura) created the race of | 
the Aryan regions, the seed of the Aryan regions. [‘According to Parsee myth- 
ology,’ Spiegel says, ‘the first descendants of Gayé-Marathan were Meshia and 
Meshiana, the parents of mankind. Their names do not occur in the Avesta | 
itself, but are frequent in the later writings.’] ) 


Farvardin-Yasht, 98. The Fravashi of the pure Icat VActra, Urvatat- 
Naro, and Hvaré-Chithra, each called the Zarathustrian, are praised; and 
afterwards the Fravashi of the Holy Three, the pure. Spiegel says: 


‘The Holy Three’ are, doubtless, the three Sons of Zarathustra, who are to be 
born hereafter, viz: Oshedar-Bami, Oshedar-M4ah, and Caéshyanc. The three first 
names in the verse are the sons of Zarathustra, and the progenitors of the three 
classes, priests, warriors and husbandmen. 


CAOSHYANG AND ACTVAT ERETO 449 


All of which, I think, is marvelously apocryphal. 


110. The Fravashi of the pure Actvat-éréto we praise [after the Fravashis of 
several persons, sons of others,and therefore men. The same line is repeated at 
the end of verse 117]. 

128, 129. The Fravashi of the pure Actvat-éréto we praise, who there will 
be Cadshyaric, the victorious by name, and Actvat-éréta by name. [A¢tvat- 
éréta signifies literally ‘uplifted among the corporeal.’ Spiegel.]| He is so helpful 
that he will save the whole corporeal world [the whole Aryan country]; he is so 
high amongst the corporeal, that he, endowed with body and vital powers, will 
withstand the destroyer of the corporeal [the slayer of the Aryan people], for 
withstanding the Druja of the race of the two-footed, for withstanding the torment 
which will overcome the faithful. 


Haug translates this verse 129, thus: 


We worship the Guardian Angel of Actvat-éréto, who is called the victorious 
Soshyans. He is called the Soshyans (Sosiosh), for he conduces (¢dvayat) to the 
welfare of the whole animated creation. He is called Actvat-éréto, for he is keep- 
ing up the animated creation, guarding it against destruction, chiefly against the 
destruction caused by the two-legged demon Drukhs, caused by the hatred of 
who annihilate good things. 


Zamyad-Yasht (19). Kh. Av. xxxv. 88 to 96. 


The strong, kingly majesty, etc., which attached itself to the victorious 
Cadshyanfic and the other friends [those allied with him in defence of the faith], 
that he might make the world [the Aryan land] progressive, not growing old; 
immortal, not stinking, not rotten; ever living, ever profiting, a Kingdom according 
to wish; that the dead may rise, that immortality may come for the living. The 
worlds which teach purity will be immortal [the lands wherein the true faith is 
taught will long continue; the Drukhs will disappear at the time. As soon as it 
comes to the pure to slay him and his hundred-fold seed, then is it for dying and 
fleeing away. [The infidels will in due time disappear from the country. As soon 
as the Aryans become strong enough to conquer them, they and their multitude of 
children will be in part slain and in part will flee from the Aryan land.] 


That ‘‘the dead will arise’’ must have a meaning consistent with this 


plain support of this verse. Haug translates it thus: 


* 


This splendour attached itself to the hero of Prophets (called Soshyanto) and 
to his companions, in order to make the life everlasting, undecaying, imperishable, 
imputrescible, incorruptible, forever existing, forever vigourous, full of power, at 
the time when the dead will rise again and imperishableness of life will exist, 
making the life lasting by itself. All the world will remain for eternity in the 
state of purity; the Devil will disappear from all those places whence he used to 
attack the religious men in order to kill; and all his brood and creatures will be 
doomed to destruction. 

91, etc. The strong, kingly majesty, etc. When Actvat-éréto uplifts himself 
from the water Kancuya, a messenger [envoy to execute the will] of Ahura 


450 IRANO-ARYAN FAITH AND DOCTRINE 


Mazda, son of Vicpa-taurvi, who purifies the victorious wisdom [is the minister | 
of the true religious doctrine]. Which [kingly majesty] the strong Thraéta6no ' 
bore [possessed, was invested with], when the snake Dahaka was slain; which | 
the Turanian Franracé bore, when, etc., which Kava Hucrava bore, . | 
which Kava Vistacpa bore, when he set purity before the wicked hosts [the armies | 
of the Aryans face to face with those of the infidels], and drove these away to the | 
Druja, out of the worlds of purity [to Toorkhistan, out of both portions of the — 
Aryan land]. 


Spiegel explains Actvat-éréto here, as ‘‘the future saviour.” It is too | 
clear for question that he was a powerful Aryan Chieftain, beyond the | 
river Kancuya, who took up arms, with a strong force, to assist Zarathustra. _ 
Actvat-éréto was his name; and Cadshyanic a title meaning “liberator.” 


94. This [Actvat-éréto] will see with the eyes of understanding, he will — 
view all creatures, the images of the wicked seed. He will see the whole corporeal | 
world with the eyes of fullness, beholding he will make the whole corporeal world | 
immortal. 


This is either a hopeful anticipation of the peace and security for life, 
which the whole Aryan land will enjoy (or ahistorical recital of those that 
it did enjoy) under the rule of this chief, in consequence of his vigilant | 
supervision of the whole country, and his precautions against the unbe- | 
lievers. He will see the whole country with the eyes of wisdom, that is, 
will wisely provide for it measures of good government. He will view 
all creatures (vigilantly discover all men), who are images of the wicked 
seed (who are of like faith and nature as the expelled infidels); and seeing 
the country and people with the eyes of fullness (restoring to them plenty 
and abundance), he will make the whole corporeal world immortal (i. e., will 
secure to the people long life, by safety and means of support). 


95. The companions of this Agctvat-éréto go forward victorious, thinking 
and speaking good, perfecting good deeds [performing good service, achieving 
victories], attached to the good law, speaking no lie [uttering no false doctrine]. 
They have their own tongue; before them Aéshma, with terrible weapon, with evil 
brightness, bows himself. He [Actvat-éréto] will smite the very wicked Drukhs, 
which proceeds from wicked seed out of darkness [which comes of a wicked race 
in the north]. 

96. Vohii-Mané will smite Ak6-Mané; the truth smite the falsehood; 
Haurvatat and Amérétat subdue hunger and thirst; the evildoer Anra-Mainyu 
bows himself, deprived of rule. Yatha ahi Vairyd. 


That the subduing of hunger and thirst is one of the results achieved by 
Actvat-éréto, is enough of itself to show that the struggle in which he was 
victorious was one of this world; and that all the figurative expressions used 
apply to, and describe a successful struggle of the Aryans against unbelievers 
occupying part of their country and making property and life insecure in 


CAOSHYANC AND ACTVAT ERETO 451 
| 
the residue. Success therein secured peace, enabled the husbandman to 
till his lands, and the herds to be freely pastured and increase, and so 
made food abundant and the land prosperous. The Toorkhs, discomfited 
and after heavy losses, retire beyond the Oxus, and Anra-Mainyus ceases 
to rule in the land, and is humiliated. 

Long after these words were first recited, they came to be understood 
to mean a final victory of the powers of light and good, over the powers 
of darkness and evil; and Cadéshyafc became the name of an expected 
Redeemer and Saviour. 

That the followers of Actvat-éréto have their own tongue, probably 
means that they. were allied tribes of Turanians, converted, but yet retain- 
ing their own language. 

The meaning of the phrases “‘see with understanding,”’ ‘‘see with fullness’’ 
may perhaps be illustrated by the Latin videre, ‘‘to see’ (with the eyes), 
which also means “‘to order, provide, control and regulate.’’ Our word 
“oversee’’ contains the same meanings. So the Sanskrit vid, originally 
‘to see,’’ means also ‘‘to know, consider, ascertain, etc.”’ 

But for the phrase, three times repeated (Verses 11, 19, 89), ‘“‘that the 
dead may arise,” there would be no reason at all for imagining that the 
passages cited above had any reference to another life or world. The 
other expressions abundantly show that they have not. Verse 19 and 
verse 9 add to what is said in verse 89, ‘‘which gives according to wish 
‘urtherance for the world,” and ‘‘which furthers the world at will.’’ These 
ohrases are often met with, and everywhere unmistakably mean that the 
Aryan land will prosper. 

That the Drukhs are mortal enemies is too plain to doubt. This the 
following passages demonstrate: 


Ormazd-Yasht. 27. Such a man the points [of weapons] of the Drukhs- 
souled will not injure in that day or that night; not the slings, not the arrows, 
not knives, not clubs, the missiles will not penetrate and he be wounded. 


These are certainly not the weapons of spirits, but of men; and those 
thus to be invulnerable, as the preceding verse shows, are the followers of 
Zarathustra, who march against the enemy, out of their homes, confeder- 
iwcies and regions, into other regions; and (verse 28), ‘‘on account of accept- 
ng, the same take upon themselves with names to be a support and wall 
against the invisible Drukhs, the Varenian wicked’’ (invisible, because 
making stealthy excursions to plunder; and perhaps because, lurking in 
the fastnesses of the mountains, they sally forth at night, to sweep away 
che herds from the valleys). 

Varana, Sanskrit, is ‘“‘an enclosure raised on a mound of earth; a 
causeway, bridge, camel and tree.’’ And there is no doubt that ‘‘Varenian,” 


452 IRANO-ARYAN FAITH AND DOCTRINE 


like ‘‘Mazanian,” applied to Drukhs or Daevas, indicates bands of them, 
according to locality. 


Amshaspands’ Vasht (2). Kh. Av. xviii. 11. May the Sorcerers, O Zarathustra, 
smite down the Daevas and men whoare in the house!, Always, O Holy Zarathustra, 
smite every Drukhs, drive away Drukhs, till they are terrified at these words. 

12. To thy body they cleave, thy priests they smite. Priest and warrior,—so 
that he becomes altogether disobedient through the strength of those to be driven 
away. 


~The “body” of Zarathustra, I imagine, was the realm or country, of 
which he was, as it were, the soul, as its ruler and teacher. Who “‘he’’ is, who 
becomes disobedient on account of the number and strength of the infidels 
that are to be expelled from the country, is not very clear. Probably it 
means that the native tribes became rebellious, encouraged by the large 
number of invading Scyths. Who the ‘‘Sorcerers’”’ are, who are to smite. 
the Daevas and men, and in-what ‘‘house”’ the latter are, is hard to say. 
The house means, probably, the Aryan homestead taken possession of by 
the invaders from the north; and the word rendered ‘‘Sorcerers”’ is either 
mistranslated, or is corrupted in the original. For, in the next yasht, 
Asha-Vahista smites all the Sorcerers and Pairikas belonging to Anra- 
Mainyus by means of one of the Manthras; and the Demon Jahi possesses 
sorcerers. 


He will smite the Daevas, Ashémadégha, the hostile men, Jahi, the wind from | 
the north, etc. [and then], 16. Ruined will be the Drukhs, will perish, run away | 
from thence, disappear, go away to the north, to the world of death. | 

[In the Yasht-Khadat, xx. (4), 2 and 4]: The faithful, pronouncing the name 
of Haurvat smites the Nacu, Hashi, Bashi, Caéni and Bfji [evil spirits, Spiegel | 
says, whose names do not occur elsewhere; infidel tribes, I think]; for the heavenly | 
Yazatas purify the pure man [free or relieve the faithful from these], from the 
hosts of many foes, from the banners uplifted by many, from the men with evil 
hostility, from the naked dagger, from hostility to men [those who hate the 
Aryans], from the Pairika, Urvacta. 

6. Every Druja that runs about openly, every one which is concealed, every 
one which pollutes, for thee every Druja, for the Aryan land I will smite away, 
for thee I will bind the Druja with cords, I will curse away the Druja. 


Spiegel says that this verse is difficult and obscure. If by the Druja 
are meant demons, it certainly is so. If infidel natives, then the general 
meaning plainly is that Ahura promises, for the sake both of Zarathustra 
and of the Aryan land, to smite them, whether they ride about openly 
committing hostilities, or lie hidden in their fastnesses, will make them 
prisoners, and will expel them from the country by his curse. That 


CAOSHYANG AND ACTVAT ERETO 453 


they ‘“‘pollute’’ means, no doubt, that they devastate the land, make 
ruins of the dwellings and defile the country with the corpses of men and 
animals. 


And this is made plain by verse 9, in which he promises to 


smite the north region [i. e., the foes who come from there] at sunrise, and drive 
away the Nacu with stretched out weapons [by force of arms], with hard death. 


In Fargard vit. these infidels are called Daevayacnians, and on them, it 
is directed that the Aryan surgeons shall first experiment. 

But in Fargard viii. directions are given for driving away the Drukhs 
Nacus to the northern regions. The prescription is, to lead three, six or 
nine times along the road 


a yellow dog with four eyes [i. e., Spiegel says, having certain peculiar spots that 
resemble eyes], or a white one with yellow ears, a priest first walking along the 
road, saying ‘Yathd ahi vairyé,’ with other formulas of invocation, concluding 
thus: 

61. I drive back the Daeva-Drukhs; I drive back that which proceeds from 
the Daevas; I drive back what they have done and created. 


The infidels were deemed to have proceeded, as their zssue, from the 
Daevas and Anra-Mainyus, as the Aryans to have proceeded from €pénta- 
‘Mainyus; and they were the ‘“‘deeds”’ of those to whom their existence was 
Owing, as the creatures that Ahura Mazda produces are his “deeds.” 
Every thing and every living being was deemed to proceed from either one 
or the other of the twin Deities. 


62. I drive away the Daevas; begone, O Drukhs. I drive away the Drukhs 
that he may rush to the north; he shall not destroy the corporeal world of the 
pure [the land of the true believers]. . 

Fargard xix. 1. From the north region, from the north regions, rushed forth 
Anra-Mainyus, he who is full of death, the Daeva of the Daevas. 

Thus spake the evil witting [malignant] Anra-Mainyus, who is full of death: 

3. ‘Drukhs, run up! Slay the pure Zarathustra!’ 

4. The Drukhs ran round [or, upon] him, the Daeva Bfiti, the perishable 
(‘the secret promoter of death,’ Gujerat Translation. Of course the term cannot 
mean ‘perishable;’ but ‘murderous,’ ‘death-causing’]; the deceiver of mortals. 

5. Zarathustra recited the prayer Ahuna Vairya, Yatha Ahid Vairy6 . 

6. The Drukhs ran away from him, grieved, the Daeva Biiti, etc. 

7. The Drukhs answered him; Tormentor, Anra-Mainyus! 

8. I do not see death in him, in the Holy Zarathustra . 

16. Zarathustra informed Anra-Mainyus . ‘ 

17. I will smite the creation which was created by the Daevas; I will smite 
the Nacgus which the Daevas have created. 

18. I will smite the Pari whom one prays to, until Cadshyang¢ is born, the 
victorious, out of the Water Kancaéya. 


454 IRANO-ARYAN FAITH AND DOCTRINE 


19. From the east region, from the eastern regions. 

20. Him answered Anra-Mainyus, who created the wicked creatures. 

21. Do not slay my creatures, O Pure Zarathustra. 

138. May Cradsha smite the Daeva Kunda, Bana and Vivana. 

139. He who seizes the infidel life of the men who belong to the Drujas, the 
godless Daeva-worshippers. 

145. This one (Zarathustra) takes away their might from the Drukhs; there 
the wicked Daeva-worshippers, the Nacus whom the Daevas have created, and 
the false lie, they consult, they run, the wicked, malignant Daevas, to the bottom 
of hell, the dark, the bad, the evil. 


At first, I have no doubt, the Drukhs were the unbelieving Scythians 
or Tatar invaders; and it is quite possible that the name yet survives in 
that of the Toorkhs or Turkhs. But it is equally certain that after a time 
it was supposed that they were, and that they came to be, demons or evil 
genii. They are such in several of the Fargards of the Vendidad, in which 
the Drukhs Nacus are spoken of especially and with endless repetition, as 
demons of uncleanness, defilement and corruption, coming from the north 
in the shape of the filthy fly, to make dead bodies rotten, and from them 
flying to the living and defiling them. In Fargard xviii. Cradésha interro- 
gates “‘the Drukhs,”’ a female, who tells him that she becomes pregnant 
by cohabitation with men guilty of certain acts. 

So Ashémadégha the unclean is an evil being or demon; and yet in Fargard 
ix. that name is applied to one ‘‘who in the corporeal world takes up purifi- 
cation, without having learned the.Mazdayacnian law from one who 
purifies;’’ by which I understand, one who takes upon himself to officiate 
as priest and sacrificer, without having studied the creed with one regularly 
ordained as such. 

So, in the first Fargard, we find that when Ahura-Mazda has created 
Vaékereta, Angrd Mainyus created in opposition to it the Pairika Khnatha- 
iti, who attached herself to Kerecacpa. In the notes of Bunsen and Haug 
it is said: 

The Huzfiresh translators understand the Pairika Khnathaiti to signify ‘idol- 
worship.’ The origin of this meaning is probably to be sought in some old reminis- 
cence of the worship of a Pairiké. In the valley of Pishin, to the east of Segestan, 
Fairies, the Paricani of the Ancients, are to this day worshipped by the natives. 


Full details of Keregagpa and his amour with ‘a powerful woman who did not 
profess the Zarathustrian religion’ (the Pairika), are found in the Jeshts. 


In the text of Spiegel, this Pairika’s name is Khnanthaiti. No doubt 
she was some woman of the Turanians; but by and by the Pairikas become 
demons. In the Tistar-Yasht, the Star Tistrya is said to torment and 
drive away the Pairikas ‘‘which Anra-Mainyus set for an opposition 
against all constellations which contain the seed of the waters;’’ and there 
and elsewhere, the Sorcerers and Pairikas are named together. 


CAOSHYANCG AND ACTVAT ERETO 455 


The Zend name of “‘the north region’”’ whence the Daevas issue, and to 
which they retreat, is A pdékhtara. 

_ As to the meaning of the words Drukhs and Drujas, Bopp gives us 
druj, ‘“‘evil béing,’’ from the Sanskrit druh, ‘‘to hate.’’ So that the original 
and real meaning of the words is, simply, ‘“‘enemies.”’ 

~ In Sanskrit druh is, “to hurt, to seek to injure or grieve; druh, “‘an 
injurer;”’ dri, “‘to go, to hurt;” dru, ‘to hurt;” dru, i. e., drt+u, “wood, 
a tree;’’ and another verb dru, ‘‘to run, to attack;’”’ but this is akin to 
dram, dra, its causal being drdvaya. Thus Drukhs are “‘injurers, enemies, 
riders.”’ 

As to Ashémadgha, mogha, Sanskrit means, ‘‘vain, useless.’?’ The word, 
therefore, means ‘‘vanity, uselessness, idleness,’ as a person or being, 
which suits its employment of persuading those whom the cock-crow has 
waked in the morning, to go to sleep again instead of rising to the day’s 
work. 

Nagus is from the Sanskrit verb nag, ‘‘tobe lost, to disappear, to perish;”’ 
whence the causative Ndcaya, ‘‘to cause to disappear, to efface, destroy, 
extinguish.’’ The original meaning of Nag probably was “‘to hasten,” and 
thence ‘‘to hasten out of view, to disappear, to vanish, to perish.”’ Ndg¢a 
is ‘‘loss, disappearance, destruction, death; ndgaka, ‘“‘destroying;’’ nd¢ana, 
“destroying, removing; ndgin, ‘perishable, removing, destroying.’’ And 
thus Nagus is the personification of the decay, corruption and rotting 
which causes the corpse to dissolve and cease to be as a body. 

Buiti is perhaps from but, “‘to kill.”’ 

Bana and Vibana, from Van, ‘‘to hurt, to kill;’” vi meaning ‘‘manifold- 
ness, much,’”’ in compounds. 

Haug gives ‘‘endowed with bodies,” as the meaning of A¢ivat; but it is 
from the verb as, ‘‘to be;’’ and agti, ‘‘being.’’ Ac¢tvattt means “‘existing, 
being; and Acivant, of which Agivat is a weakened form, means “‘living, 
existent, being.” 

The derivation of éréto is uncertain. Eré, in Zend, as part of a word, 

represents various letters of Sanskrit. Thus érézata, “‘silver,’’ represents 
rajata; méréthyu and méréta, “‘death, dead,” mritu and mrita; Amérétat, 
amara. } 
Rita, means “‘true, truth;” siti, ‘‘attack’’ (Vedic); ritu, “order, right 
time’’ (Vedic); ‘‘a season,” etc., arati, ‘“‘a disposer; artha, ‘desire, aim, 
advantage, wealth,” rati, ‘‘pleasure, joy, coition;” raft, “‘war, battle;” rdiz, 
“gift, present.” 


THE FRE 


The Fire is, as we have seen, continually called the Son of Ahura Mazda. | 
Taken in connection with the fact that Fire, Agni, is the highest of the | 
Vedic Deities, the only one answering to our idea of God, I think we may | 
conclude that Zarathustra found this Fire-worship in existence, and, while | 
taking a single step further to find a first cause in Ahura, retained Fire as 
a manifestation of that first cause, itself originally Light. | 

In the Yagna Haptanhditi, which is the Second Gatha, xxxvi. (2), we 
find the following: 


1. We approach ourselves first to Thee, Mazda Ahura, through the service | 
of the Fire. | 
2. To Thee, Holiest Spirit, who the torment requitest upon him who decrees 

it. [That is, who by calamity punishest him who causes calamity; the word rend- 
ered by ‘torment’, generally meaning the ruin and impoverishment and distress 
caused by war.] | 

4. Happy is the man to whom Thou comest mightily, Fire, Son of Ahura- 
Mazda. 

5. More friendly than the most friendly, more worthy of adoration than the 
most worthy of honour. 

6. Mayest Thou come helpfully to us at the greatest business. [‘According 
to the gloss, the Resurrection is here meant.’ Spiegel. The ‘greatest business’ 
is, no doubt, the sacrifice. ] 

7. Fire, Thou art acquainted with Ahura Mazda, acquainted with the 
heavenly [beings, i. e., the Am&sha-Cpéntas]. 

8. Thou art the holiest of the same, that bears the name VAzista. 

9. O Fire, Son of Ahura-Mazda, we draw near to Thee. 

10. With good mind, with good purity. 

11. With deeds and words of good wisdom, we draw near to Thee. [That is, 
with prayers and Manthras, dictated by, and so emanating from, the Divine Wisdom. 

14. This, Thy body, the fairest of all bodies, we invite, Mazda eae 

15. The greatest among the Great Lights. 

16. That which they call the sun. 

Yagna xvit. 62. Thee, O Fire, Son of Ahura Mazda, the Pure, Lord of Purity, 
we praise. 

63. The Fire Bérézi-cavé (which affords great profit), we praise. 

64. The Fire, Vohfi-fryana (the well- -going), we praise. 

65. The Fire, Urvazista (the far-leading), we praise. 

66. The Fire, Vazista (the swift), we praise. 

67. The Fire, Cpénista (the very holy), we praise. 

68. The pure King, the admirable Nairyé- canha, we praise. | 

69. The Fire, the Master over all houses, created by Mazda, the Son of | 
Mazda, the Pure, Lord of Purity, we praise, together with all fires. 

Vendiddd xix. 134, 135. Bring Zaéthra for the fire, bring hard wood for the 
fire, bring different kinds of odoriferous. Praise the fire Vazista, which smites 
the Daeva Cpénjaghra. | 


THE FIRE 457 


The Bundehesh, as I have quoted from Spiegel before, says that 
the fire Bérézi-cavo is that which is before Hormazd and the kings: Voht-fryana 
dwells in the bodies of men and animals; Urvdzista is in trees; Vdzista, lightning 


in the clouds, and (pénista, that which is employed in this world. 


The phrases given in the parentheses in the text are, I suppose, Spiegel’s 


interpretation of the literal meanings of the names of fire. As to the fancies 


of the Bundehesh, they are an average specimen of Parsee interpretation, 
i. €., Nonsense. 
Béréz means “‘to shine;”’ and bérézant, ‘‘shining,’ splendens. If Vazista 


| means “‘swiftest’’ (it is in the superlative), it is no doubt the lightning. 


/ 
} 
/ 


| Cpénista i is ‘‘Most Holy”’ and was probably the sacrificial fire. 
In the Atas Behrém Nydyis, Kh. Av. xi., which is addressed to Atar, 
“the Fire,’’ we have (condensed) as follows: 


Praise be to Thee, Fire, Son of Ahura Mazda, Giver of Good, the greatest 
Yazata . . . . Holy Fire, Warrior, Yazata with much majesty, Yazata with 
many healing remedies. To the Fire, the Son of Ahura Mazda, with all fires. 
Offering, praise, good nourishment, I vow to Thee. Mayest Thou ever be provided 
with offering and praise, in the dwelling of mankind. Prosperity to the man who 
continually offers to Thee . . . . Mayest Thou always obtain right firewood 

. mayest Thou continually burn in this dwelling . . . . Give me, O Fire, 
Son of Ahura Mazda, swift brightness, nourishment, ie of life, greatness 
in holiness, fluency of speech; for the soul, sense and understanding, manly 
courage, activity, wakefulness, good offspring, free of debt and manly, that will 
advance for me, the house, clan, confederacy, region, district. 

Give me, O Fire, Son of Ahura Mazda, that which teaches me now and for all 
times, concerning the best place of the pure,. . . . May I attain good reward, 
good fame, good holiness for the soul. 

To all who come, the Fire looks at their hands, saying, ‘What does the friend 
bring to the friend, the one entering in, to the one who sits alone?’ If one brings 
wood for it, then the Fire blesses, satisfied, ‘May there rise round about thee 
herds’ oF catcle fetes ois Pe" This is the blessing of the Fire for him who brings 
it dry wood. 

We wish hithe?’ O Ahura, Thy strong Fire, together with Asha, 

The swift, powerful, procuring manifest protection for him who rejoices it. 

But for the tormentor, O Mazda, prepare punishment with mighty weapons. 

10. Praise to Thee, Fire, of Ahura-Mazda, Giver of Good, greatest Yazata. 


A like passage in regard to the fire and to those who feed it, is in Fargard 
xviit. of the Vendidad. 
The later Fire-worship, it is plain, was a natural consequence of the 


expressions in regard to Fire in the Second Gatha, in which Zarathustra 


himself recognizes it as divine, the Son of Ahura Mazda—the only object 
of worship, as a Divine Being, mentioned in the Gathas besides Ahura 
Mazda and the Amésha-Cpéntas. 


458 IRANO-ARYAN FAITH AND DOCTRINE 


Ahura Mazda, as we have seen, is the inaccessible Light, of which the 
visible Light is a manifestation; and the Fire is His ‘‘Son,” as the Logos 
is the First-begotten or Only-begotten SON of God. It flows, issues or flashes 
forth from Ahura; and by it He limitedly manifests His Very Self. The 
Light and Fire are, in that sense, Ahura manifested. The Universal 
Light is homogeneous, and in one ray the whole is manifested. Of the 
Infinite, only a limited portion can be seen; but that portion reveals and 
discloses more than itself. The single thought, also, reveals the whole 
soul thinking. By and in it we see the soul, to a limited extent. 

Mithra also, we have seen, is called the first created of Ahura, and the 
greatest of Yazatas; for the Fire contains in itself the Light, and one is 
revealed in the other. 


VAYU: FLAME. 


The Ram-Vasht: Kh. Av. xxx1. (15) is devoted to that which in the 
translation is called ‘‘the air.”’ It would seem from verse 43, that the original 
word rendered thus is Vayu; while from the title and introductory verse 
the name would seem to be Réma-Qdg¢tra. It is to be regretted that in 
the stead of some of the useless notes, it had not occurred to Professor 
Spiegel or Mr. Bleeck to inform us what the original word is and its deri- 
vation. I condense the Yasht, as follows: 


Satisfaction for Rama-Qactra, for the air which works on high, which is set 
over the other creatures; that of thee, O air, which belongs to Cpénta-Mainyiis 


1. I praise the water, and the distributors. I praise peace, and each of the 
profits. Him [whom?] we will praise, will invoke for this dwelling . . 
Against the foes of the bull, the praiseworthy, against those among the foes 
slaying here, we invoke the best Yazatas. 

2. To it [what?], the Creator, Ahura-Mazda, offered, in Airyana Vaéja of the 
good creation, on a golden throne, footstool and cover, with Barecma bound 
together, with overflowing abundance. 

3. He [Ahura?] prayed Jt for this favour: Give me, O air, thou who workest 


on high, that I may smite among the creatures of Anra-Mainytis, as one who — 


appertains to Cpénta-Mainyis. 


There are some very puzzling things here. 1. Ahura Mazda is 
represented as sacrificing to the air, in Airyana Vaéja, of the good creation, 


the original home of the Aryan race, with the Barecma, or bundle of twigs. 


It is true that he is represented elsewhere, as we have seen, as offering to 


Mithra. But here he prays to it that He may smite the infidels, he, as 


one who appertains to Cpénta-Mainyus, i. e., Ahura Mazda. There is 


VAYU: ._FLAME 459 


certainly error in the name of the offerer. And as Zarathustra is elsewhere 
and more than once represented as sacrificing in Airyana Vaéja, I have no 
doubt, in view of the heroes afterwards named as offering, that the name 
of Ahura Mazda has been substituted in the place of that of Zarathustra. 

2. The ‘‘Jt’’ to which he offered was, it seems, ‘‘the air;’’ but this has 
not been previously mentioned, so that the word ‘‘/t’’ refers to no one before 
mentioned. Water is named, and so it is in several succeeding verses; 
but why, one fails to see. 


4, The air which works on high, granted him this favour, as the Creator, 
Ahura Mazda approved this (wherefore, it was not Ahura Mazda who asked it]. 

5. We will praise the air, which belongs to Cpénta-Mainy{, for its brightness, 
its majesty, the strong air, which works on high. 


I wish Professor Spiegel had tried, at least, to give us some idea of the 
meaning of “‘working on high.” 


To it offered Haoshyanho, the Paradhata; Takma-Urupa; Yima; the Snake 
Dahaka; Thraétaéna, VérécAacpa; Aurvacdara; Hutaoca [praying to be loved by 
Kavi Vistagpa]; the maidens not yet sought by men [for wives]; all except the 
Snake Dahaka obtaining their wish—those of the heroes being for victory over 
different infidels, and in each case, ‘The air which works on high, granted this 
favour, as the Creator, Ahura Mazda approved of it.’ 

43. I bear the name air (Vayu), O holy Zarathustra, because I lead away 
(vayémt) the creatures, both those which Cpénta-Mainytis and those which Anra- 
Mainyfis created. J bear the name of ‘Leader-away,’ because I lead away, etc. 

44. I bear the name ‘all-smiting,’ because I smite both sorts of creatures; 
the name ‘doing-good,’ because I do good to the Creator, Ahura Mazda and the 
Amésha-Cpéntas. 

I am called ‘the forerunner,’ etc. [giving a large number of names, among which 
are the pursuer, the biting, driver away of Daevas, the freeing-from-troubles, 
perfection, purity, the howling-speaking and the howling-spitting; having sharp 
lances, the sharp lances, the most majestic above all. 


These names he directs Zarathustra to invoke in battle and under 
other circumstances. 

This air is, with horses, with men, with all, a driver-away of doubts 
and Daevas— 


in the undermost places, in thousand-fold darknesses,. it comes to whoso desires 
it. It is swifter, higher-girt, hastier, more coatentious, with higher feet, broader 
breast, broader hips, sharper face than the others, who rule over regions, rule with 
supreme power. It has a golden helm, tuft, necklace, chariot, wheel, armour, 
apparel, shoes and girdle. 

58. Yathéd Ah Vairyé! Offering, praise, strength, might, vow I to Rama 
Qactra, to the air, which works on high, which is set over other creatures—that 
of thee, O air, which belongs to Gpénta-Mainyis. 


460 IRANO-ARYAN FAITH AND DOCTRINE 


Of this Yasht, Dr. Haug says: 


It is devoted to the Angel Raém, who is, however, never mentioned by this. 
name in it, but called Vayus Uparékanyé, i. e., ‘the wind whose business is above 
(in the sky), the celestial breath,’ or simply invoked by the names of Apa, i. e., 
who is ‘far, remote,’ and Bagha, i. e., ‘fortune.’ He is described as being ‘every- 
where (on all sides), and as primary cause (Akhstz) of the whole universe.’ [And 
he concludes that] Raém represents that very fine and sublime substance which is 
called ‘ether,’ and to the Indian philosophers known as Akdcd. 


He adds, that in Section 11 his manifold names are explained, vayus being 
traced to the root v1, ‘‘to go, penetrate,’”’ and to va, ‘‘both,’”’ and explained 
by ‘‘I go to both creatures, those of the white and those of the black spirit.”’ 

The Sanskrit verb vi means, according to Benfey, ‘‘to go, to approach, 
to pervade, to obtain, to conceive, to grow pregnant, to desire, to love, to 
eat, to enjoy.’’ Causal, v@yaya, ‘‘to cause to conceive.’ Vika, i. e., vi+ka, 
is ‘‘a bird and wind,’’ as 7 means ‘‘a bird, the eye, heaven (or the sky).”’ 

Vé (originally av+dé), means ‘“‘to blow” (as the wind), from which 
vayu is supposed to come, and is considered to mean, ‘‘air, wind,’’ which 
it certainly did come to mean in the post-Vedic times. 

Vay means “‘to go,’’ according to Benfey; and vami, “‘fire,’’ (i. e., vam-+i); 
but vam only means “‘to vomit, spit out, send forth.’’ This is suggestive 
of a lost root, meaning ‘‘to burn, blaze or shine;’’ from which probably 
comes ush and vas, “to burn;’’ ushas, i. e., vastas, “the dawn;” ushna, 
“hot;” usar and usra, i. e., vastar and vas+ra, “‘dawn,’’ and ‘‘a ray of 
light; and ushman, “‘heat.”’ 

Spiegel translates vdyemi, “I lead away.” 

Dr. Haug is evidently perplexed and puzzled by this Yasht, which 
begins by praising the water; says that Ahura Mazda offered to it, and then 
makes him address it as ‘‘O Air!’’—and though called the Ram Yasht, is 
wholly addressed to Vayu. 7 

I have placed it before the reader according to Spiegel’s translation, 
to ask him whether he can conceive of any man of ordinary common sense 
addressing such language and ascribing such powers to ‘‘the air that works 
on high;’”’ and whether he does not think that such nonsense is little worth 
the translating? 

This Vayu of the Zend-Avesta is identical with the Vayu of the Veda, who 
accompanies Indra, the Light, in the same chariot, and is sometimes spoken of 
as being the same as he, i. e., another name for him. All the Commentators 
callhim the wind. But I think I have shown in The Faith and Worship of the 
Aryans, that he is not the wind, but the Flame. It is derived, I think, from 
Vas, the old form of Ush, “‘to burn,’’—a derivation at length forgotten. 

As the flame is a component part of the Fire, Son of Ahura Mazda, and 
as it carried upward the smell and substance also of the oblations of the 


‘VAYU: FLAME 461 


offerers, and their prayers, its potencies were the same as those of the Fire 
and of worship. This we can understand; but not how those potencies 
could be ascribed to the Air. 

I find in Sanskrit, Kara meaning ‘‘a ray of light,’ and being in its 
composition kyi+a. Kal, akin to kr?, forming kalaya, ‘‘to impel,’ and 
kdlaya, ‘‘to drive onwards, to go.”” Also kéra, kdru, ‘working, making.”’ 
Kr is ‘‘to make,”’ etc., kr, ‘‘to pour out, cast, scatter.’’ Kazryo, I think, 
in uparé kairyéd, is from the latter; and that, instead of meaning “‘works 
alone,”’ it simply means that it ascends on high. Bagha is the wind, and 
is said to create Vayu. It does not “create” the air; but it may well be 
said to create flame, since it will fan the fire not yet blazing, into a flame. 

The heroes named in this Yasht could well sacrifice to the flame, as they 
did sacrifice to Fire, son of Ahura, and to it brightness and majesty could be 
ascribed, and many of the names and titles recited in this Yasht be fitly given. 

So flame could be said to be a driver-away of doubts; for by the light 
of the flame from a torch, men could resolve doubts arising in the darkness, 
and dispel uncertainties, and find their way. Light is still supposed to 
cause evil spirits to flee away, as it was then the ‘‘driver-away”’ of the Daevas. 

Rédma, Sanskrit, is ‘beautiful, black, white,’ and kde, ‘‘to shine,’’ whence 
kagita, ‘“‘resplendent.’’ Thus Rdéma-Qagtra is an epithet, “Beautifully 
shining,’’ appropriate to Vayu as the flame; which may be said to drive 
away doubts in the undermost places, in the thousand-fold darknesses. 

To ascribe form and shape to the air, the vast, invisible, formless, limit- 
less mass, would have been absurd. But flame takes a thousand shapes. 
Fancy one gravely talking to herdsmen and husbandmen about the sharp 
face of the air! 


Verse 55 reads, in Spiegel (who pronounces it to be somewhat obscure): 


Seek thou, O most noble Zarathustra, choice, selection, barecma, for the 
advancing to the light, the high, the going over to the morning-dawn. 


What possible connection can this have with the air? But flame has 
intimate relations with light, which it emits, and with the dawn, which 
seems to glow with golden flames. 

Flame, flashing, glittering, eddying, in endless involutions and fantastic 
shapes, with a thousand glowing and resplendent colors, can be imagined 
to have helm and armour, ornaments and apparel of gold. It would have 
been ridiculous to speak of these as apparelling the invisible air. 

And flame especially ‘“‘belongs to,” i. e., is related to, Ahura Mazda; for 
He is the Very Light, and is manifested by the flame of His Son, the Fire. 

The proof that the Vedic Vayu is flame, is even more conclusive, and as 
his identity with the Vayu of the Zend-Avesta is undeniable, it of course 
completes the proof as to the latter. 


AIR AND FIRE IN THE IONIC*PHILOSOPHY: 


The most numerous and most credible authorities agree in referring to Thales, 
the first origin of a method of philosophical inquiry among the Greeks—a com- 
mencement, however, which lies more within the domain of fable than of history. 
The bare mention of the Seven Sages, among whom Thales is usually reckoned, 
sufficiently indicates the degree of the fabulous which enshrouds his personality, 
and which, moreover, glimmers through all the notices of him contained in the 
older writers. (Ritter, History of Ancient Philosophy.) 


Herodotus knew of him only what the popular stories told, and doubted 
their truth, and Plato and Aristotle, when they mention him speak only 
on the vague authority of tradition. 

The Seven Sages at once remind us of the Seven Rishis, or Itinerant 
Minstrels, the Angirasao, Sons of the Ancient Rishi Angiras, who were 
translated to the sky, and became the Seven Stars of the Great Bear. 
Diogenes Laértius says: 


Now these were they who were accounted wise men: Thales, Solon, Periander, 
Cleobulus, Chilo, Bias, Pittacus. 


Thales was born at Miletus, and even that is uncertain, for he is said to 
have been of Phoenician descent, and even to have come from Pheenicia to 
Miletus, which was at that time the most flourishing of the Greek colonies 
in Asia Minor. Callimachus says, as quoted by Diogenes, that Thales 


did first compute the stars 
Which beam in Charles’s Wain, and guide the bark 
Of the Phoenician sailor o’er the sea. 


He maintained that water was the principle of all things; for it being 
the principle of the humid, and all things being nourished by moisture, 
even warmth being derived from and nourished by humidity, all things 
arise from and are preserved by water. And Ritter says: 


The assertion with respect to the warm, that it has its origin from the moist, 
by which it lives, had reference, beyond doubt, to the old legend, that the sun and 
stars derived their origin and aliment from the sea, and were living beings, and 
thus Thales appears to have regarded the entire world in the light of a living 
being, gradually maturing and forth-forming itself from an imperfect seed-state, 
which, like the seed of individual beings, was also of a moist ature, or water—and 
likewise as receiving its aliment from the same primary substance. 


So in the Veda it is said that Agni abides in the water, and is born of 
the water; the original meaning being, that, as Lightning, Agni abode in 


AIR AND FIRE IN THE IONIC PHILOSOPHY 463 


the clouds and was manifested from them. Thales lived in the time of 
Cyrus, and prevented the Milesians from allying themselves with Croesus 
against him. Thus serving the Persian King, it may be fairly concluded 
that he met the Magian priests, and from them received the supposed 
Vedic doctrine of the origin of even fire from water. 

Anaximenes also was born at Miletus, and though the date of his birth 
is uncertain it is most probable that he was a disciple of Thales. There 
is a general similarity of the fundamental views of the two, 


notwithstanding the difference in the primary essence assumed by each. Anaxi- 
menes taught that the infinite air was the principle of all things, a doctrine, which 
in his mind, was closely allied with the notion that air surrounds the world, and 
that the earth, which he supposed to be broad like a leaf, was supported on air 

. . The primeval substance of all things must, he said, be air, for all is 
produced from it, and is agait resolved into it, and in the same way as our soul, 
which is air, rules us, so teo air and vapour holds within its compass, the entire 
world. (Ritter.) [And he took the soul to be air], agreeably to an olden represen- 
tation of life, exclusively confined to the most obvious of its external signs—the 
inhaling and exhaling of air’ [which is expressed by the Hebrew name of Deity, 
Jod-He-Vav-He)|. ‘From this analogy, Anaximenes assumed, for the whole world, 
a universal imperishable principle of life, which, like the principle of human life, 
is air.’ 


He said, Cicero tells us, that the air was infinite, and was that from 
which all things were produced or born (gignerentur), but that the things 
which issued from it were finite; earth, water and fire being first produced 
from it, and then, from these, all things. He made it a god (Anaximenes 
aéra deum statuit), and said that the gods and the god-like were produced 
from it, and that it was immense and infinite, and always in movement. 
This eternal motion of the air he deemed the cause of change, for transfor- 
mation is only possible through motion. Rarefied, the air, in his view, 
became fire; condensed, wind and clouds; further condensed, water, and 
from this, when further condensed, earth and stones. 

Diogenes of Appollonia, usually reckoned among the scholars of 
Anaximenes, also held that manifoldness could only have proceeded from a 
single first cause. The principle of life in general, is the soul, and the soul, 
he held, was air; because men and all other animals, he said, live and breathe 
by air. As the primary being, from which all is derived, he held it to be 
necessarily an eternal and imperishable body, in possession of all powers, 
but as soul, also a being endued with consciousness. It ‘knows much,” 
he said, and even this ‘“‘knowledge,”’ its rational intelligence, which belongs 
to it as the universal soul, affords to his mind a proof that it is the primary 
being. From the order of the mundane system he inferred its origin from 


464 IRANO-ARYAN FAITH AND DOCTRINE 


an intelligent being, a soul, having reason, which vivifies all and knows all, 
because it is the first, and which alone could have formed and constituted 
all, because order could result from intelligence alone. 


But [he continues], that which has knowledge, is what men call air: it is it 
that regulates and governs all, and hence, is the use of air to pervade all, and to 
dispose all, and to be in all, for there is nothing that has not part of it. 


We need not wonder, therefore, that the Vedic Poets ascribed power and 
reason and beneficence to Agni, the Universal Fire. Diogenes regarded 
air as the rarest of the elements. Probably this was because it is invisible, 
but Ritter says that Anaximenes represented fire as being so, and that 


this would warrant us in affirming that the air, which was the primary substance 
of Diogenes, was not the common atmospheric air, but one more attenuated and 
enkindled by heat. 


When the Ionian philosophers, he says, named a particular element as 
their primary essence, they were far from meaning to speak of it simply 
as it appears here, in this or that determinate form. Thus, the water of 
Thales was not the mere element that we see, but water pregnant with 
vital energy, and by the air was meant an ensouled and ensouling force, 


and so we may well suppose that Diogenes meant something more than the 
atmospheric air, as constituting his intellectual primary being. 


Some have maintained that he regarded the primary essence as a mean 
between air and fire. 

We have seen that the Vedic Vayu, which the translators take to be the 
air, and the Iranic Vayu, ‘“‘the Air that works on high,”’ was really, as used 
in the writings of both races, the flame. Did the notions of Anaximenes 
and Diogenes, in regard to air as the primary essence and first intelligent 
cause, and the vague idea of Diogenes, that it was not the mere atmospheric 
air, but that proceeding fram heat, arise from this ancient error as to the 
meaning of Vayu? Perhaps. 

Let us add, that the essential character of the system of Diogenes is, 
in the language of Dr. Ritter: 


The attempt to exhibit nature as a living entirety, and to recognize it as such, 
in each individual object. Accordingly, the individual is represented therein as 
a separate expression of the universal life, having in itself a principle of permanency, 
although limited to its power. to sustain itself against the influence of the outer 
life, and subsequently returning again into the universal life, which comprehends 
and pervades all. 


AIR AND FIRE IN THE IONIC PHILOSOPHY 465 


The whole, with him, is the source of life, the individual is emanated 
life, and the physical force of air, which is the principle of motion, is con- 
founded with the reason, the principle of design, and knowledge. 

Heraclitus of Ephesus, surnamed in later’times ‘The Obscure,” who 
flourished about 500 B. C. (69th Olympiad*), called fire the first ground of 
all things. He said: 


The one world was made neither by God nor man, and it was, and is, and ever 
will be, an ever-living fire, in due measure self-kindled, and in due measure self - 
extinguished [and that], all is convertible into fire, and fire into all, just as gold 
into wares, and wares into gold. 


He admitted of no distinction between fire and the force of life,—or 
the soul, and therefore would not allow that his fire was flame, which he 
held to be rather the excess (outflow?) of fire, but defined it to be a warm 
and dry vapour, therefore a clear bright fluid, which might be taken for a 
species of air. And his principle of all things was the wise and rational 
intelligence, that guides the whole mundane system, and maintains its 
development. 

Heraclitus did not attempt to demonstrate that fire is the one true princi- 
ple of all things. It is not improbable, Dr. Ritter says, that by fire, as the 
principle of all phenomena, he understood something very different from 
the element we call fire. No doubt he regarded it as that unseen and 
unknown essence, of which the visible fire and flame and light are the 
manifestations. He supposed a certain longing to be inherent in fire, to 
gratify which it constantly transformed itself into some determinate form 
of being, in the mere desire of transmuting itself from one form into another. 
He rejected the notion of a wish in the fire to maintain any form it took, 
or that it had any real or definite end of development, and said, in a bold 
figure, ‘‘to make worlds is the pastime of Zeus.” 

He considered the soul of man a migrated portion of fire, and explained 
all the phenomena of nature by the concurrence of opposite tendencies and 
efforts in the motion of the eternal living fire, out of which results the most 
beautiful harmony. The harmony of contraries holds together all phe- 
nomena, as he says, “‘the harmony of the world is of conflicting impulses, 
like that of the lyre and of the bow,” and the strife between opposite 
tendencies is the parent of all things. 

This is “‘the mystery of the balance or equilibrium” of the Sohar, but 
in the Kabalah, the divine will, above the contraries, illimitable power and 
infinite wisdom, and infinite justice or severity and infinite mercy or benig- 
nity, is the sovereignty that holds the beam of the balance, and causes 
harmony or beauty to be the result evolved. 


*Thales, about 600; Anaximenes, 530; Diogenes, 460, B. C. 


THE BIRD THAT WORKS ON HIGH. | 


Cros Vaj. Kh. Av. v. To strength, the well-formed, beautiful; to victory, 
created by Ahura; to the stroke which descends from above; to Rama QAactra; to | 
the bird which works on high, who is appointed over the other creatures; that of | 
you, O bird, which is derived from Cpénta-Mainyd; to the heaven, which follows | 
its own law; to the endless time; to time, the ruler of the long period, Ashem Voht. | 


Farvardin Yasht. 2, 3... . . The heaven, O Zarathustra, which shines _ 


above, and is fair, which goes round about [surrounds with its circle] this land. 
It is likened to a bird which stands fast, heavenly-made, having far boundaries, 
with a body of shining ore, shining on the third, which Ahura Mazda clothes with > 
a star-sown garment, one made in heavenly guise. In company with him is 


Mitra, together with Rashnu and Armaiti-Cp&énta, whose boundaries can be 


seen on no side. 


The bird spoken of in the first passage may therefore be only figura- 
tively called so, and may be the flame ‘‘which ascends above.’’ One does 
not readily see how the sky can be likened to a bird. The winged air or 
airs might be. 


[In Yagna xxit. we find], Of the wind which works on high, is higher than the 
other creatures, namely, that of thee, O Air, which springs from Cpénta-Mainyis, 
[and Spiegel says, on this, ‘The words, “higher than the other creatures” are 
rendered in the traditional versions, “which torments or annihilates the other 
creatures,” and the Neriosengh translation has “‘bird”’ instead of “air.”” The ori gi- 
nal word 1s susceptible of either interpretation, and in the later Parsee mythology, 
there is mention of two birds, one good and one bad, who accompany men over 
the bridge Chinvat. There are also two winds.’] 


That the air torments or annihilates ‘‘creatures”’ is simply absurd. [Jt 
is also a ‘creature’ of Ahura, and one of his creatures does not torment the 
others. The two birds are a Parsee invention. 

But this note confirms my opinion, that no bird is spoken of at all, but 
only the flame, in the other passages that I have quoted. Rama-Qédctra 
is an epithet of flame, and the words which sometimes mean ‘a bird,” 
referred to in what is said as to “Vayu, Flame,” show how a word that 
meant ‘“‘flame’’ came to be taken to mean a bird. 

Vihd in Sanskrit means ‘‘heaven, paradise;”’ Vihaga, ‘“‘a bird, a cloud, 
an arrow, the sun, the moon, a planet;’’ Vihamya, “flying, going swiftly, 
a bird;’’ Vihdéyas, ‘‘the sky, the open air, a bird.”’ 


So vayas means ‘‘youth, age, and a bird;” vayu, “air, wind,” and vayasa, 
a Crowes 


| 
| 
| 


ARDVICURA. 


Ardvicfira is a female Deity, not named in the Gathas. What she 
was, we may perhaps learn from the texts: 


Nydyis Ardvigur: Kh, Av. x. To the good waters, created by Mazda, to 
Ardvictira, the spotless, pure, to all waters, created by Mazda . iy 

2. Ahura Mazda spake to the holy Zarathustra: Praise her, O holy Zara- 
thustra, Ardvictira, the pure, full-flowing, healing, averse from the Daevas. 
Whom I, Ahura Mazda, sustain with good strength, for the advancement of the 
house, the clan, the confederacy, the district. 

4. For her brightness, for her majesty, I will praise her with audible praise, 
with well offered. offerings . . . . Ardvigfira, the spotless, pure, mistress of 
purity. 

Farvardin-Yasht: Kh. Av. xxix. (13): 4. Through their brightness and 
majesty, O Zarathustra, I maintain Ardvig¢fra, the spotless, the full-flowing, 
healing, averse to the Daevas, attached to the law of Ahura, the praiseworthy for 
the corporeal [beneficial to the Aryan land], the pure for those who promote life, 
for those who advance the cattle, the kingdom, the region. 

5. Who purifies the seed of all men, the bodies of all women for a good 
delivery, who bestows good delivery on all women, who brings fit and suitable 
milk to all women. 

6. She is great and far-renowned, who is as great as all the other waters, 
| which hasten to the earth, which flow down mightily from Hukairya, the high, to 
the Sea Véuru-Kasha. 
| 7. All purify themselves in the great Sea Véuru-Kasha, each flows through 
the midst of the same [through the midst of, or across, the country, the ‘earth’?], 
| where Ardvi-cfira, the spotless, makes them flow out: She pours them out, she, 
| the spotless, who has a thousand canals, a thousand channels, etc. 


The Aban-Vasht: Kh. Av. xxi. (5) is devoted to Ardvicfira. It begins 
‘with the same passages that I have quoted from the Farvardin-Yasht. 
I From the residue I select and condense a few passages: 


She comes from the Creator, Mazda. Her arms are fair, very shining, greater 
than horses. She drives her chariot along, asking who will praise her and offer 
to her? She has four draught-cattle, all white, which torment the Daevas and 
men, sorcerers and Pairikas, etc. 

The strong, brilliant, great, beautiful, whose flowing waters come hither by 
day as by night, namely, all the waters, which flow along on the earth [all those 
affluent streams that flow across Bactria into the Oxus], which hasten away 
mightily. 

The Creator Ahura Mazda praised in Airyana-Vaéja of the pure creation 
[the land of the faithful], with Haoma, Barecma, the Manthra, etc. Then he 
| prayed her for a favour, that he might unite himself with Zarathustra, so that he 
might think, speak and act according to the law. And Ardvigcfira ‘afforded him 
this favour, him the ever-bringing offerings, giving, offering, him who prays the 
female-givers for a favour.’ 


468 IRANO-ARYAN FAITH AND DOCTRINE 


Unmistakably, Ahura Mazda is here represented as asking a river or 
river-goddess to permit Him to unite Himself with Zarathustra, and as 
always praying the female-givers for favours. Professor Spiegel says: 


Here, as elsewhere in the Yashts, Ahura Mazda is represented as requesting 
the assistance of His own Genii, which does not seem in accordance with the 
view that they derive all their power from Him. 


It shows that at the comparatively modern period when the Yashts 
were composed, with fragments of the old legends and poems woven into 
them, intermixed with new conceits and extravagant laudations of new 
gods, the faith taught by Zarathustra had been grievously corrupted and 
debased by the intrusion of new deities utterly unknown in the age of the 
Gathas, and that the Zarathustrian idea of Ahura Mazda had given place 
to a much lower and more unworthy and vulgar conception. 

The subdivisions 6 to 20 of this Yasht recite the offerings to Ardvicfira 
by various heroes, the Snake Dahaka, the Turanian Franracé, and others, 
which are really ancient Aryan legends of victories won by the heroes of the 
race. Here I need only say that each prayed from her assistance in battle, 
and for victory over the Daevas and infidels. 


She ran to help Vifra-navaza, in the form of a beautiful maiden, a very mighty 
one, girt up, pure, with brilliant countenance, noble, clad with shoes beneath her 
feet [sandals], with a golden diadem on her crown. She seized him by the arm, 
soon he struggled mighty to the earth created by Ahura, sound, as uninjured as 
before, to his own dwelling. 


So, at the prayer of Vis-taurusha, for a dry ford over the water 
Vitanuhaiti, she ran there in the same form, with golden shoes, and 


at the height of the whole ford, made the one waters stand still, and the others 
flow forward, and so made a dry way across. 

85. To whom Ahura Mazda committed the waters: ‘Go hither, come hither, 
O Ardvictira, spotless, from these camps (or stars) down to the earth, created 
by Mazda [the Aryan land], the excellent lords, the lords of the region, the sons 
of the lords of the regions will offer to you. 

Brave men, he said, will pray thee for swift horses and majesty that comes 
from above; the Athravas for greatness for those affording food, and for victory 
and the blow given by Ahura, that comes from on high. 

She came down, and said to Zarathustra, ‘Me has Ahura Mazda created as 
protectress of the whole world of purity [the whole Aryan people]; through my 
brightness and majesty are cattle and men.’ 


Zarathustra asked how he should offer to her so that her channel might 
not, by the heat of the sun come to have pools of water only, stagnant and 


ARDVICURA 469 


full of water-snakes, and she instructed him, and as to who should not eat 
of her offerings. He asked her: 


To whom come thy offerings when the wicked worshippers of the Daevas 
offer to thee at day-break? 


The Scythians worshipped her, therefore, and it is more than likely 
that her worship by the Iranians was owing to the native tribes which had 
become intermingled with them, after being conquered and converted,— 
converted, probably, like the Pueblo Indians of New Mexico whom I found 
in 1832, under the care of priests, and worshipping the images of their old 
gods as saints of the Romish Calendar. 

And, immediately after her reply, as if to remind the hearer that she 
was both goddess and river, we find: 


96. I will praise the height Hukairya, the golden, from which flows down to 
me Ardvicfira, with the strength of a thousand men. May she be as much in 
greatness of majesty as all the collected waters which flow through the Aryan 
land, she who flows with a powerful current. 


Then it is recited that the Hvé-gvas offered to her, and the Naotairé, 
offspring of Nadétara; whose prayers were granted. 


101. Who has a thousand basins, a thousand channels, each channel forty 
days’ journey long, for a man on horseback. At each canal stands a well-built 
house with a hundred windows, a thousand pillars, and ten thousand props; in 
each house, a throne, with pillows. To these, she hastens, with the strength of a 
thousand men. 


Zarathustra offered to her, Kava Vistacpa and others, for victory and 
success, and after these: 


120. For whom Ahura Mazda created four male beings: the wind, rain, clouds 
and hail. She pours me this down, O holy Zarathustra, as rain, snow, ice, hail, 
who possesses so many hosts, a thousand with nine hundred. 

126. [She is again described as a maiden, and as] wearing an out-waving 
under-garment with many folds, a golden one. [And in Verses 127, 128 and 129, 
as| holding the Baregma, wearing ear-rings and a necklace, her body girded and 
breasts well-looking; on her head a diadem, with a hundred stars, golden, adorned 
with banners, and wearing garments of beaver-skin, of thirty of the fur-bearing 
beavers, shining, brilliant, most silver and gold. 


One is irresistibly reminded of the representation of Maya, Mother of 
the Universe, which I give on the next page, and of Addhanari, which I 
also subjoin. 


The Yasht concludes with a prayer by Zarathustra to Ardvictira for 
power, wealth and troops, and an invocation to her to come to the sacri- 


470 IRANO-ARYAN FAITH AND DOCTRINE 


fice, the two verses being a mere medley of nonsense. It is not easy to 
believe that even in the original there are coherency and sense in much of 
this Yasht. 

And the character of Ardvic¢fira, sometimes river and sometimes god- 
dess, seems also to be the extravagant product of a fantastic imagination, 


\) 


i 
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OF ot" 


Oh 


ey 


Vj ows YZ 
we ADDA-NARI 4; 


= eee “hy 
SS 


———— OS. 


ADDHANARI Maya, MOTHER OF THE UNIVERSE 


it appearing impossible to conceive of the powers ascribed to her, as ever 
having been coupled, even in the most deranged fancy, with the idea of the 
spirit of water or of a river. 

But this is rather apparent than real. If a river flowing from the 
mountains, rose to such a height as to overflow the wide alluvial lands that 
lay along its course, it would stop and delay the march of a reinforcement 
and so might cause the loss of a battle. The spirit of the water might, 
therefore, well be invoked to favour and assist the Aryans against the 
invaders, especially in a country where rivers were numerous, deep and 
rapid. So an overflow, submerging the alluvial lands, would destroy the 
growing crops and sweep away and drown the grazing cattle, and therefore 
it was natural that the Goddess of the Water should be invoked by the 
husbandman, and by the Athravas, with offerings and incense, since the 
welfare of the whole state depended on its husbandry. 

And as, if the growing crops were destroyed, and there was nothing 
wherewith to feed the cattle, so that they too perished, armies could not 


ARDVICURA 471 


be kept in the field; it was natural, in a country where crops were raised by 
irrigation and if the supply of water were cut off famine must result, to 
ascribe to the river goddess, not only all the material prosperity of the 
country, but also the power of enabling its people to conquer their enemies, 
and thus she might be conceived of as engaging actually and efficiently in 
the very clash and conflict of battle. 

And that she was figured as a maiden, and her form and ornaments 
described, is no more than was done by Grecian poetry and art, for Apollo 
and Diana, for Ceres and Dionysos, Venus and Mercury, Neptune and 
Zeus. 

If Bactria was the country in which Zarathustra lived and reigned, 
then Ardvicfira was the river Oxus, and its branches and affluents were 
her arms. I think it was the Zer Affshan. | 

I have only to add what little I have learned as to the meaning of the 
name Ardvigura. Cura, Bopp informs us, means “‘strong.’”’ Dr. Haug says 
(Essays, 178): 


That this goddess is called Ardvi Sittra Andéhita, and that these are only 
epithets. Ardvi [he says], means ‘high, sublime;’ cura, ‘strong, excellent;’ 
and Anahtta, ‘spotless, pure, clean,’ which names refer to the celestial waters 
represented by her. 


I find, in Sanskrit, ar, at the beginning of words often representing 77; 
as, €. g., ard, 1. e., 7i+a; artha, i. e., rittha; ardha, i. e., ridh+a; arcas, 
probably rishtas. Riddhi means “plenty, wealth, prosperity, perfection, 
the deity of wealth;” ridh, “‘to prosper, to augment.” 

Cru, Sru and (Cu, Sanskrit, ‘‘to flow, to let flow;’’ whence srutt, ‘“stream;”’ 
_srut, ‘‘flowing;” srota, ‘‘a rapid stream;”’ srotas, ‘“‘a current, stream, course 
of water, river, spring.’’ It is probable that ¢u is the oldest form of the 
verb, as it is the simplest, and of but two letters, and also because Sura, 
which means ‘“‘the Sun, a God, a Sage,”’ as being the same as svar+a, also 
/means “‘spirituous liquor”’ and ‘‘a drinking vessel,’’ which from that root it 
could not. It is, no doubt, from the old root gu. Sri# means ‘‘a sacri- 
ficial ladle.”’ 

Nah, for Nadh, Sanskrit, participle of the perfect passive, naddha, is 
“to bind, fetter, obstruct.’’ It is laid down that hk in Sanskrit is never in 
Zend, but this can hardly be universally true. If anahita is from this 
root, it would mean ‘‘unobstructed,”’ and the three words together would 
mean ‘The Abundant Stream, flowing unobstructed.”’ | 
Dr. Haug says, of the Aban Yasht: 


In Sections 21 and 30, there are two smaller songs preserved, by the recital 
of which Anahita was expected to appear. The first is ascribed to Ahura Mazda 
Himself. 


472 IRANO-ARYAN FAITH AND DOCTRINE 


He gives the original of the first of the two verses of this song (v. 85), 
which in Bleeck’s translation reads thus: 


Go hither, come hither, O Ardvigfira, spotless, from these camps (or, from 
these stars), down to the earth created by Mazda. The excellent lords, the 
lords of the region, the sons of the lords of the region, will offer to you. 


Dr. Haug gives the original and translation thus: 


Aidhi parti avajaca Ardvigtra Anahité 

Come before (me) come down Ardooisoor Anahita 

Hacha avatby6 ctareby6 Avizim Ahuradétim 

from yonder stars on the earth created by Ahura 
Thwim  yazdotite  aurvdonhd Ahuraonhé danhupatayo 
Thee shall worship the handy mighty rulers of the countries 
Puthraonho danhupaitinim 
The sons of the rulers of the countries 


If the word translated by ‘‘navel’’ (of the waters), is nafé, which Haug 
gives in another connection as meaning “navel” and ‘‘central mass,”’ it is 
from the Sanskrit nabhas, ‘‘sky, atmosphere, ether, and the name of a 
month of the rainy season;’’ whence, in the Greek, vegos, vededn, etc.; 
Latin nubes, nebula; Old High German, nibul; Anglo-Saxon, genip, “‘a 
cloud.” It is probably from Nabh, ‘‘to burst.’ Wherefore, instead of 
‘‘navel of the waters,’’ we should read, ‘“‘the atmosphere, source of the 
rain.” 


NAIRYOCANHA. 


This Deity or Genius is not named in the Gathas. 
In Fargard xix. of the Vendiddd, it 1s said: 


111. Nairyocanha is together with him [with the soul of the true believer, | 
going to Garo-nem4ana, the dwelling of Ahura Mazda]. 

112. Nairyocanha is a messenger of Ahura Mazda. 

xxii. 22. The Creator Ahura Mazda caused to say to Nairyoganha, Nairyo- 
canha, Assembler. 

23. Away fly thither to the dwelling of Airyama; say to him these words: | 
‘Thus spake Ahura Mazda... .’ 

38. His words received, away thither flew Nairyocanha the gatherer-together, 
to the dwelling of the Airyama . . ’ | 

Vispered vitt. 2. The holy Cradsha we praise; the good purity we praise; | 
Nairy6é-canha we praise. | 


USHAHINA 473 


Atas-Behram-Nydyis: Kh. Av. xi. 3... . . To the fire, the Son of Ahura 
Mazda, with all fires. To the Navel of Kings, to Nairyoganha, worthy of honour. 

Gah Havan: xvi. 1,10. Nairya-canha, the strong, highest in wisdom, worthy 
of honour, we praise. 


It is of course impossible even to conjecture what this deity or genius 
was, in the absence of any knowledge of the meaning of the words that 
compose the name. Bopp gives nairo, ‘‘man;’’ and Spiegel says nothing 
as to the name or the genius. 

Nara, in Sanskrit, i. e., nrita means ‘“‘a man; the eternal, the divine 
imperishable spirit pervading the universe;’ néra, ‘belonging to a man, 
water; ndrasinha, “referring, belonging, etc., to Vishnu, in his incarna- 
tion as a man-lion;’’ and siiha, “lion,” as the latter part of compound 
words, means “‘pre-eminent.’’ Sana is ‘‘old, eternal.” 

I find also in Sanskrit nair, as the first portion of compound words, 
for nis, with the meaning of absence or negation; as in natrantarya, i. e., 
nis+antara+ya, ‘absence of interruption;”’ natrarthya, i. e., nis+artha+ya, 
“absence or want of sense.’’ Nira also is used in the same way for nis; as 
in nirarthaka, i. e., nistartha+ka, ‘without attaining one’s purpose;” 
nirarthatd, i. e., nistartha+ta, ‘‘senselessness.”’ 

Cankha means “‘doubt, uncertainty, error, fear, apprehension ’’ whence 
niscanka, ‘‘without hesitation, fearless.’’ 

I think, therefore, that Nairyocanha means ‘‘fearlessness.”’ 


USHAHINA. 


We have in Ushahina, who is not named in the Gathds, one deity, 
identical in name and character with an Indo-Aryan or Vedic one. ' It is 
not to be doubted that the Vedic Ushas and Zendic Ushahina, the Dawn, 
was adored by the Aryan race before the separation of the Iranian and Indian 
branches; and that, after the time of Zarathustra, that worship was revived. 

‘“‘Ushahina, the Pure, Lord of Purity,’ is invoked in Yacna 1. 20, and 
the Cros Vaj; Kh. Av. v. and the Bundehesh says that “from midnight until 
the stars disappear, is the Gah Ushahina.’”’ It is named in the same brief 
way in Yagna it., tit., iv., vt. and vit. 

The Gah Usahin, Kh, Av. xvi. 5, is the prayer for that portion of the 
night. Spiegel says: 


The time Ushahina is under the peculiar care of Cradsha, the Heavenly 
Watcher, with whom are Brejya (who presides over the increase of corn) and 
Nmanya (the genius who attends to the prosperity of families). 

1. To Ushahina, the pure, lord of purity, for praise, etc., to Berejya and 
Nm§anya the pure, lord of purity, praise. 


474 IRANO-ARYAN FAITH AND DOCTRINE 


5. Ushahina, the pure, lord of purity, we praise. The fair morning-dawn we 
praise. The dawn we praise, the brilliant, with brilliant horses, which thinks of 
men, which thinks of heroes, which is provided with brightness, with dwellings. 
The dawn we praise, the rejoicing, provided with swift steeds, which float over the 
Aryan land, consisting of seven Keshvars. 


The residue consists of praises of Ahura, the first four Amésha-Cpéntas, 
Berejya, Nmanya, Craédsha, Rashnu and Arstat. 

Ush, in Sanskrit, has ascribed to it, only the two meanings, ‘‘to burn,” 
“to chastise.” Ushas, i. e., vastas, is ‘the dawn, the morning.” Vas, 
“to shine,” is, Benfey says, ‘‘the original form of ush; whence usra, ‘‘a ray 


of light.” 


THE SUN AND MOON. 


The Qarshet-Yasht: Kh. Av. xxu. (6), 1s devoted to the sun, which we 
have elsewhere seen styled the body of Ahura. We have, also, found it 
named and praised with Mithra. I condense the Yasht, as follows: 


Satisfaction to the sun, the immortal, shining, with swift steeds, praise, etc. 
Yathé ahi Vairyé. 

1. The sun, the immortal, shining, with swift steeds, we praise. When the 
sun shines in brightness, when the sunshine beams, then stand the Heavenly 
Yazatas, hundreds, thousands. They bring together and spread abroad bright- 
ness, and portion it out on the land created by Ahura, and advance the Aryan 
land, the body of the pure, and the sun, the immortal, shining, having swift horses. 

2. When the sun grows up [rises], then the land created by Ahura, the flow- 
ing waters, the water of seed [irrigation], the water of the seas and lakes are pure 
[are lighted, illuminated, or are consecrated], the pure creatures are purified [the 
Aryan believers are sanctified, consecrated, or under divine protection], which 
belong to [have been produced by, are the issue and deeds of] Gpénta-Mainya. | 

3. For if the sun does [should] not rise [at all], then the Daevas [would] slay 
all that live in the Seven Kareshvars. Nota heavenly Yazata would, in the Aryan 
land, be able to withstand them or defend the faithful. 

4. Therefore, whosoever offers to the sun, to withstand the darknesses, the 
Daevas that spring from darkness, to oppose the thieves and robbers, to oppose 
the Yatus and Pairikas and Anra-Mainyus, he offers to Ahura Mazda, to the 
Amésha-Cpéntas, to his own soul, and gives satisfaction to all heavenly and 
earthly Yazatas. 


5. I will praise Mithra, who has wide pastures . . . . I praise the friend- 
ship, which is the best of friendships, between the moon and the sun. 
6. .. . . Offering, praise, strength, might, I implore for the sun . 


The ithtnOteeA sun, shining, brilliant, with swift horses [is also praised in the 
Oarshét Nydyis, Kh. Av. vii.], the greatest among the great lights; and the eyes of 
Ahura Mazda. 


THE SUN AND MOON 475 


And it was well said that, because if the sun did not rise, Anra-Mainy‘fs, 
the power and principle of evil, death and darkness would reign, and his 
creatures destroy the true believers, to worship the sun was to worship 
Ahura Mazda and the Amésha-Cpéntas; for, without the sun, the darkness 
would be perpetual, and the light that he pours forth is the light of Ahura 
Mazda, manifested through the sun, which is His body. 

Khar, in Zend, is “‘to shine;’’ Khareno, “lustre, radiance,’ and hvare, 
“the sun.” 


The Mah-Yasht: Kh. Av. xxiti. (7), is addressed to the moon, Mao. 
It is, condensed, as follows: 


I confess, etc., for the moon, which contains the seed of the bull, for the only- 
begotten bull, the bull of many kinds. 

1. Praise to Ahura Mazda, to the Amésha-Cpéntas, to the moon, which 
contains the seed of the bull, to the seen, praise through the beholding. 

3... . . At the time when I see and submit myself to the moon, then 
stand the Amésha-Cpéntas and guard the majesty, and distribute the beams over 
the land created by Ahura. 

4. When the moon shines in the clear space, then she pours down green 
plants, in Spring they grow out of the earth during the new moon, the full moon, 
and the time which lies between both. 

5. The moon... . the bestower (Bagha), shining, majestic, provided 
with water, with warmth, the beaming, supporting, wealth-bestowing, strong, 
profit-bringing, which brings greenness, which brings forth good things, the health- 
bringing genie. 


In the Mah-Nydyis: Kh. Av. ix., we find the same expressions, ‘‘the 
moon which contains the seed of the bull,” and others. One of these is 
varied. In Verse 2, ‘‘Praise to the seen, praise through the beholding,”’ 
and 3 and 7, ‘’Praise to the seen, praise through the sight.’’ It contains, 
also, these invocations: 


5. Give strength and victory; give kingdom in flesh. Give an abundance of 
enduring men, gathering, smiting, who are not smitten, who only smite the foes 
once, the evil-wishers once, manifestly assisting him who rejoices them. 


Spiegel says that this verse is obscure, and he is not certain about the 
words, “‘kingdom”’ and ‘‘enduring.”” ‘‘Kingdom in flesh,’”’ probably means 
superiority in the matter of cattle. ‘‘An abundance of enduring men”’ is 
evidently a prayer for an accession to the cause of a large number of allies, 
of men, who either are hardy and able to bear the fatigues and hardships 
of a campaign, or who will adhere to the cause, and not become faint- 
hearted and despondent, or desert and abandon it. ‘“Gathering’’ means 


476 IRANO-ARYAN FAITH AND DOCTRINE 


coming in numbers, in armed bodies. And it is prayed that they may be 
men, strong and skilful, able to kill at.a single blow, and efficiently helping 
the leader who rewards them. 


6. Yazatas, endowed with much brightness, Yazatas, very health-bringing 
[‘health’ means not only immunity from sickness, but success, safety, peace and 
comfort, all conducive to and preservative of life]. May greatness be manifest 
from you [success and power be caused, produced, by you], manifest from you the 
profit [prosperity and benefit] that follows [is produced like a consequence, by] the 
invocation. Great! be ye manifest in reference to splendour for the offerers: 
[Splendour is victory and success, and the consequent glory]. 

Yacna i. 35. And the star Tistrya, shining, brilliant, and the moon which 
contains the seed of earth, and the shining sun with the swift horses, the eye of 
Ahura-Mazda and Mithra, the lord of the region. 


Yagna iii. 49, repeats this, omitting the name of Mithra. In w. 39 
and vii. 40, it is repeated, the moon being said to contain ‘‘the seed of the 
cattle’ The sun with swift horses and the moon that contains the seed 
of the cattle are praised in Yagna xvi. 22, 23. In Yagna xx. 26, ‘‘The 
Sun, the Immortal, brilliant, with swift horses” is repeated; and Spiegel 
says, 


In the Huzvaresh Translation it is stated that other interpreters render the 
adjective Ambat-Acpa (‘possessing swift steeds’) by ‘who bestows swift horses.’ 


Dr. Haug reads the name ‘‘Qarshet,”’ Kurshed, saying that 


it is the name of the first of these Yashts, because the sun is called in Zend, Hvare | 


Khshaéta, ‘Sun the King.’ 

The friendship, the best of friendships, between the sun and moon [in verse 
5, is, he says], the conjunction of sun and moon, particularly mentioned as the 
luckiest of all constellations. [The word rendered by him, ‘conjunction,’ and by 
Bleeck ‘friendship,’ is hakhedhrem.] 


“Gaochithra,’ which Bleeck translates, ‘‘containing the seed of the 
bull,’ Haug renders by ‘‘cow-faced,’’ in which there is certainly somewhat 
more sense. 

In Sanskrit, gava, i. e., go+a, a substitute for go, in compound words, 
’ Gavéksha, i. e., gavat+aksha, is “‘an air-hole, a 
’* “as round”’ perhaps. 
and the plural, ‘‘rays of light.’” One cannot but 
suspect that there were originally two words, one meaning a bull or cows, 
and another, a ray, and that in time, one word go, has come to represent 
both. I, at least, have never been able to see how any resemblance could 
ever have been imagined between the rays of the sun in the morning and 
a herd of cows. 


means ‘‘a bull, cow or ox.’ 
round window, a bull’s eye.’”’ Gavishtha is “the sun, 


’ 


GO. iS ¥ cas DUlleoT cow, 


THE SUN AND MOON 477 


What Spiegel translates, in Verse 4, by: 


When the moon shines in the clear space, then she pours down green trees; in 
Spring they grow out of the earth [is made by Haug to be], Then the light of 
the moon shines through the tops of the yellow-coloured trees; and gold like it 
rises from the earth. 


One or the other is evidently at sea as to the real meaning. The word 
rendered by “‘trees’’ certainly means, in many of the texts, “plants, grain, 
the whole vegetable kingdom,” and it was natural enough, when the moon- 
light was supposed to cause or foster vegetation, to say that she ‘‘showered 
down”’ the green plants which she caused to rise from the earth. 


The heavenly or spiritual Yazatas, those of beings other than men, by thousands, 
take the sunlight, and spread it abroad, over the Aryan land; and the Amésha- 
Cpéntas receive the light of the moon, and distribute its beams over the land 
created by Ahura. For it also emanates from Ahura, and the sun and moon are 
adored because it flows from Him, through them. 


The meaning of the word Bagha (which is here an epithet applied to 
the moon), is considered elsewhere. Spiegel renders it by ‘“‘bestower.”’ 

I do not suppose that the ‘friendship’? between the sun and moon, 
means their ‘‘conjunction.’”” The moon not only shines by the reflected 
light of the sun, but an intimate connection otherwise has been imagined 
to subsist between the two luminaries, among every people and in every 
age of the world. They are styled, in the Zend-Avesta, the two eyes of 
Ahura Mazda; and it would be difficult to conceive of a more intimate 
connection than that. For the word hakhedrem, it is from Sach, Sanskrit, 
“to follow, to obey, to favour, to honour.’’ The Vedic form is Sacch. 
Thence, Sachi, “‘friendship;’’ Sachiva, ‘‘a friend, companion, minister, 
counsellor.”’ 

Dhara, i. e., dhri+a, as the latter part of a compound, ‘‘bearing, preserv- 
ing, possessed of, containing, having.’”’ Dhdra and dhérin have the same 
meanings. And 


the Sanskrit and Zend neuter bases in a, as well as the two natural genders, 
give a nasal as the sign of the accusative, and introduce into the nominative also 
this character, which is less personal, less animated, and is hence appropriate to 
the accusative as well as to the nominative, in the neuter;’ and hence, Sanskrit 
cayanam, Zend ¢ayanem, ‘a bed.’ (Bopp. §152.) 


Hakhedrem, therefore, rather means the relation of a ‘follower, 
minister or satellite,” than ‘‘conjunction,’ or even “friendship.” It 
involves the idea of service and dependence. 


478 IRANO-ARYAN FAITH AND DOCTRINE 


Gao-chithra is rendered by Haug by ‘“‘cow-faced,”’ as afs-chithra is ren- 
dered by him by ‘‘water-faced, i. e., of one and the same nature with the 
water.” 

Gado is both the nominative singular and accusative plural. Afs, 
“water,” is the nominative singular. Gdo, as we have seen, has, among 
other meanings, that of “rays of light.” : 

Chi, Sanskrit, ‘‘to arrange, to heap, to collect, to gather, to cover;”’ 
chita, “‘full.”’ The Zend suffix thra forms substantives, which are, as it 
were, the inanimate accomplishers of an action; as tva does in Sanskrit. 
Also thra forms, in Zend, abstract nouns. 

Géo-chithra would mean, if thus derived, ‘‘collector, gatherer, receiver, 
of rays;’’ and afs-chithra, “collector or accumulator of water.’ 


THE STARS. 
TISTRYA. 


None of the stars are named in the Gathas. Their worship either 
began, or revived, as I have already said, long after the days of Zarathustra. 

Of all the stars praised and invoked, Tistrya is oftenest named [the 
Taschtar of Guigniaut, Dupuis and others]. In several of the Yagnas, he 
is named with the sun and moon, no other star being mentioned; as in 


Yagna iv. 39. To Ahura and Mithra, the great, imperishable, pure; to the 
stars, the creatures created by Cpénta-Mainyus; to the Star Tistrya, the brilliant, 
shining; to the moon which contains the seed of the cattle, to the shining sun, with 
swift horses, the eye of Ahura Mazda, to Mithra, the Lord of the regions, for 


DIdise:. sa ee: 

Yacna vii. 50. .. . . To the stars, to the moon, the sun, the eternal 
self-created lights, to all creatures of Cpénta-Mainyus, the pure male and 
femialeunee > 6s 


The stars are elsewhere called ‘‘beginningless,’’ and often ‘self-created ;”’ — 
but still they are all called creatures of Ahura Mazda, and he is said to 
make the moon wax and wane, and to have created or made the body of 
the sun. So that either the words rendered ‘‘eternal,” ‘‘self-created,’’ and 
‘“‘beginningless’”’ are not to be taken literally, or they relate to the light of 
these bodies, which, emanating from Ahura, is eternal and self-created. 

The Tistar-Yasht, Kh. Av. xxiv. (8), in the introductory verse, thus 
names the stars that were the chief objects of veneration. 


The Star Tistrya, the brilliant, majestic; Cata-vaéga, the distributor of water, the 
strong, created by Mazda; the stars that contain the seed of the water, of the 
earth, of the trees [plants], created by Mazda; Vanant, the star created by Mazda; 
the stars which are the Hapté-iringa, the brilliant, healthful. 


THE STARS 479 


In note to another passage, Spiegel says that Tistrya is Sirius. Here 
he says: 


The stars mentioned in this verse are the watchers in the four quarters of the 
Heavens; Tistrya in the East; Catavaéca in the West, Vanant in the South, and 
Hapté-iringa in the North. 


It is easy to identify Hapté-iriiga. Hapté means “‘seven;’” and it is 
the Constellation Ursa Major, the Great Bear. 

These stars and constellation are also named, with the same character- 
istics, in the Sirozah, 7. 13 and i. 13. 

In the Qarsét-Nydyis. Kh. Av. vii. we have: 


2. The immortal sun, shining, with swift steeds, we praise; Mithra possess- 
ing wide pastures, we honour . . . . Mithra, the lord of all regions we praise, 
whom Ahura-Mazda has created as the most brilliant of the heavenly Yazatas. 
Therefore come to our assistance, Mithra and Ahura the great. The immortal 
brilliant sun, with swift steeds, we praise. Tistrya, with healthful eyes, we praise. 
The stars pertaining to Tistrya we praise. Tistrya, the shining, majestic, we 
praise. The star Vanant, created by Mazda, we praise. 

Vendiddd xix. 126. I praise the star Tistar, the shining, brilliant, who has 
the body of a bull and golden hoofs. 


The Tistar Yasht. Kh. Av. xxiv. (8) is wholly in praise of the star 
Tistrya. It is termed, in it, 


the distributor of the field; the shining, majestic, with pleasant good dwelling, light, 
- shining, conspicuous, going around, healthful, bestowing joy, great, going round 
about from afar with shining beams, the pure. . . . It isthe bright, majestic, 
which contains the seed of the water, the strong, great, mighty, far-profiting, 
working on high, renowned from this height, shining from the navel of the waters 
lor, receiving his seed from the navel of the waters. Spiegel.] On whom the 
cattle, beasts of burden and men think, looking for him beforehand, the worms 
lying beforehand. 
[Spiegel says, on this], The meaning is, all beings wait upon Tistrya,—the 
good with confidence, the bad hoping anything, or doubting the fulfilment of 
their wishes. The word rendered ‘worms’ (or ‘vermin’), signifies the base or vile. 


The meaning simply is that men and animals think on him, and look 
for him to rise, before he has risen. That is all, and that this is so, is 
plain by their saying, immediately: 


When will the Star Tistrya rise for us, the shining, majestic, when will the 
water-springs flow, which are stronger than horses, trickling away? [The mean- 
ing of ‘the worms lying beforehand’ I do not know.] 


I do not know in what sense Mr. Bleeck uses the word “‘lying”’ here. 
Perhaps the meaning is that the lying (prone on their bellies, crawling) 


480 IRANO-ARYAN FAITH AND DOCTRINE 


worms, in the parched ground think on, look and long and wait for Tistrya 
to bring them rain. 


Chapter 4. Tistrya glides so softly to the Sea Véuru-Kasha, like an arrow, 
follows the heavenly will, is a terrible pliant arrow, worthy of honour, and comes 
from the damp mountain to the shining mountain. Then Ahura Mazda brings 
him help, the water and the trees, and Mithra advances him on the way. 


It is useless to repeat Professor Spiegel’s note as to these mountains; 
as it will be seen to be useless to endeavour to explain, and idle to pretend 
to understand much of this Yasht. The damp or wet mountain is probably 
the eastern range, over which Tistrya rose, and from which the waters of 
the Oxus flowed. He may have been far enough to the southward, to be 
over the southern mountains, the Paropamisus, at midnight, when their 
summits were covered with snow; or the mountains near the Caspian may 
be meant. 


In Chapter 5 he torments and seeks to overthrow the Pairikas, which fly-about 
like fish-stars [or ‘worm-stars,’ probably shooting-stars are meant: Spvegel], 
between sky and earth, at the Sea Véuru-Kasha; and then ‘he goes to a circle, 
with the pure body of a horse. He purifies the waters: There blow strong winds. 

Then Catavaéca causes the water to go down to the (earth) of Seven Keshvars. 
When he comes to this, then fair stands joyfully there, (saying) to the blessed 
regions, ‘When will the Arian regions be fruitful?’ 


I have quoted elsewhere Chapter 6, in which Tistrya desired them to 
offer to it, as they did to the other Yazatas. In it, also, the female. com- 
panions of Tistrya, of the first star, are praised; the Stars Hapté-iringa, 
for resisting the sorcerers and Pairikas, and the Star Vanant, created by 
Mazda; and Tistrya, who has healthful eyes. 

Then follow these enigmas: 


The first ten nights, Tistrya unites himself with a body, that of a youth of | 


fifteen years, calls together an assembly, and asks who will offer to him. 

The second ten nights, he unites himself with a body, proceeding along the 
clear space, with the body of a bull with golden hoofs, and asks the same. 

The third ten nights, he unites himself with the body of a horse, shining, beauti- 
ful, with yellow ears and a golden housing, and asks the same. 

Then, in that shape, he goes to the Sea V6uru-Kasha. The Daeva Apadsha 
(the Burner) coming against him runs out, in the shape of a black horse, with 
bald ears, back and tail, marked with a terrible brand. They fight three days and 
nights, and Tistrya is defeated, and scared away from the sea. He asks Ahura to 
give him Cadra-Urvistra, who is bestowed on the water and the trees, the Mazda- 
yagnian. [This name, Spiegel says, seems to denote a certain superabundance 
of strength, which arose in former times from the proper distribution of water and 
trees, and which now serves to recruit the failing powers of Tistrya, in like manner 
as the superfluous good works of all the pious are available in certain cases for an 
individual Mazdayacnian.] 


THE STARS 481 


I should much prefer to know the literal meanings of ¢adra and urva, 
of which urvista is the superlative, than to be told this Parsee nonsense. 
I suppose that Tistrya asks for growth and increase of strength by growth. 


He complains to Ahura Mazda that ‘Men do not now honour me with offerings 
by name,’ as they honour the other Yazatas. If they will do it, he says, I shall 
have conferred on me the strength of ten horses, bulls, mountains and rivers. So 
Ahura offered to him, and brought him those strengths; and the combat between 
him and Apadsha, in the same shapes, being renewed, Tistrya conquers and at 
mid-day drives him from the sea, and exults, congratulating the waters, trees, 
Mazdayagnian law and regions. ‘The streams of water,’ he says, ‘will come to you 
without opposition, to the grain having many corns, to the pasture [fields] having 
small grains, to the whole Aryan land.’ 

Then, in the same shape of a horse, he goes to the sea, and unites and divides it, 
makes it flow full and diminish; comes to it at all shores, to the middle of it, uplifts 
himself out of it. So Gata Vaéca does; and the vapours gather around the summit 
of the Mountain Hendava, which stands in the middle of the sea. 

He drives forward the vapours that form the clouds, and leads first the wind to 
the ways on which Hadma walks. Then the strong wind, created by Mazda, 
brings the rain, clouds and hail, down to the places and spots, to the Seven Karesh- 
vares, and Apanm Napao distributes the waters about the Aryan land. 

Tistrya leads them forward, from the bright, shining [places, or mountains], 
away to the far remote paths, to the air bestowed by the Baghas, to the abounding 
in waters, created after the will of Ahura and the Amésha-Cpéntas. 

[Then, in Chapter 8], he brings hither the circling years of men, reckoned 
after the will of Ahura, and brilliant, supporting themselves on the mountains, 
and the strong far-stepping ones; and seeks to watch, who comes to the fruitful 
regions as well as to the unfruitful (saying), ‘When will the Aryan regions be 
fruitful?’ [Spiegel says that this verse is exceedingly difficult, and several of 
the words are arat \eyouera. It would seem to imply, he says, that Tistrya 
is the Star by which the year was reckoned. ] 


It is very likely that his rising at a particular time marked the coming 
of the vernal equinox and the rainy season. Indeed, unless that was the 
case, it is impossible to understand how he should have been invested with 
the attributes of causer of rains. 


[In Chapter 9] again he glides like an arrow to the Sea V6uru-Kasha, from 
the damp mountain to the shining one; Ahura Mazda, the Amésha-Cpéntas and 
Mithra accompany him, behind him sweeps Ashis-Vanuhi the great and Paréndi 
with swift chariot, until he has reached, flying on his shining path, the shining 
mountain. 

He drives away the Pairikas, which Anra set for an opposition against all 
constellations which contain the seed of the waters. He blows them away from 
the sea: then the clouds gather, and bring help to the Seven Kareshvares. 

All the waters think on him—the pond, river and spring waters, the rain and 
hail waters: asking when he will rise to them, ‘when the source which is stronger 
than a horse, the concourse of the flowing waters: to the fair places and spots 


482 IRANO-ARYAN FAITH AND DOCTRINE 


[open grounds or lawns and homesteads], and fields, running down to the buds of 
the plants, and causing them to grow with strong growth. 

He wholly annihilates terrors for the water [dispels all fears of drought], increases 
as health-bringer and heals all creatures [brings good fortune to all the Aryans], 
the most beneficent when offered unto, and who accepts with love [is conciliated 
by the sacrifice]. 

Ahura Mazda has created him as chief and overseer over all constellations, as 
Zarathustra is over the people. He has a thousand strengths, and is the most 
beneficent of all the stars that bring rain; going to the sea in the shape of a horse, 
with yellow ears and golden housings. Then they conduct the waters out of 
Véuru-Kasha, the flowing, beneficent, health-bringing [fertilizing and making 
prosperity], and he distributes them among the regions. 

All the creatures of Gpénta-Mainytis think on him, under and on the land, 
in the water and under the sky, the winged, the wide-stepping, and the world of 
the pure, the illimitable, endless, that is above this. [That is, the spiritual world. 
Spiegel. | 


That is, I think, the high extensive Aryan land, above the irrigated 
plains round Balkh. 


And Ahura declares that he has made this star as worthy of worship and ado- 
ration, as worthy to be sacrificed to, and as ‘rightly-created’ as Himself; to with- 
stand ‘this Pairika, and drive away the hostile torment, the Duzhy4dirya (deformi- 
ty), which evil-speaking men call Huydirya (good year), because, if he had not so 
created Tistrya, this Pairika Duzhydirya would every day and night make war 
against the whole Aryan land, and seize it while she ran round about. But he 
fetters her, as a thousand men would fetter one.’ 


I doubt about the parenthetic meanings. The latter part of each 
word, yairya, is the same; and I do not see how hu-yairya can mean “‘good 
year,’ and duzh-yairya, ‘“‘deformity.’’ And how could the infidels call 
deformity ‘“‘the good year’’? 7 


[And, finally], Ahura Mazda declares to Zarathustra, that if the Aryans will 
sacrifice to Tistrya, neither troops nor hindrances, nor crime nor poison [these 
two words doubtful], nor hostile chariots nor uplifted banners, will ‘come forward 
here to the Aryan regions.’ But if unbelievers or other evil persons lay hold of 
the offering to him, then he will seize the healing remedies [the means and causes 
of prosperity or production], and ‘hindrances’ will come to the Aryan regions, 
troops rush continually on them, and great slaughter ensue. 


This Yasht seems to be, for the most part, a plea for and vindication 
of the worship of the Star or Constellation Tistrya; and the composer 
availed himself of the name and authority of Zarathustra to give it the 
weight of authority. Spiegel remarks that: | 


The demon Duzhyairya is mentioned as Dusiyara in the inscriptions of Darius, 
which proves, he thinks, that the worship of Tistrya is at least as old as that date. 


English by ‘“‘bad-year-ness, 


THE STARS 483 


I cannot see that it proves anything as to the worship of Tistrya, but I 
have no doubt that this worship began long before the age of Darius. 

Ahura Mazda himself is made to vouch for the worshipfulness and vast 
potencies of Tistrya. To him is ascribed the prosperity of the land: to 
him are due the spring rains, which raise the rivers, water the lands, and 
fill the reservoirs that are to feed the canals of irrigation. 

I have no idea that Tistrya was Sirius. That was never the star of 
rain. Besides, I think that Tistrya was a constellation. Haptdé-iringa 
was so, and it would hardly have been said of a single star, as it is said of 
Tistrya, that he has healthful or beneficent eyes. 

Twenty-five hundred years before Christ, the Pleiades and Hyades, in 
Taurus (the Celestial Bull), opened the spring, and were the rainy constel- 
lation. Aldebaran was then the royal star that led up the year, and 
whose rising with the sun announced the vernal equinox, the coming of 
rain, and the renewed life of nature. 

Tistrya may be from sthira, i. e., sth@+ra, ‘fixed, immovable, firm, 
permanent, eternal, steady, constant, faithful,’’ and, as a noun, ‘‘a bull.”’ 
One of the shapes taken by Tistrya, is that of a bull. The change of the 
first syllable is not unusual, sthd, itself giving us tishtha and the derivative 
tishthésa, and tishthami, etc. | 

Siri, also, in Sanskrit, means ‘‘to spread, expand, cover,’’ and “‘a star.”’ 

A pa, in Sanskrit, prefixed, means ‘‘negation, deprivation, absence of.”’ 
Osha, oshé, is the same as Usha, and means “‘light, radiance.’’ The Daeva 
Apaosha, therefore, is ‘gloom, obscurity, darkness.” 

Dush, Sanskrit, ‘‘to be depraved, defiled, to sin, corrupt, wicked, 
ill-affected, sin.’”’ Dus, ‘‘bad, wicked, contemptible, wrong.’’ Dushaya, 
“to hurt, lay waste, defile.”” Su, Sanskrit, Zend hu, ‘good, well, beautiful, 
bountiful.” 

And Bopp (§901), gives us ydirya, ‘‘yearly,”’ from ydré, “‘a year,’ in 
Zend. Ya as a suffix, also forms gerunds, in Sanskrit, as vicya, “going 
in,’ dhaya, “laying down,” etc., which Bopp considers as instrumentals; 
also, abstracts out of nominal bases, as mddhurya, ‘‘sweetness,”’ from 
madhura, ‘‘sweet;’’ gauklya, ‘“‘whiteness,’’ from ¢ukla, ‘white,’ and, also, 
future passive participles, as guhya, ‘‘to be concealed,’ which becomes a 
noun, to mean “‘secret,”’ like vakya, ‘‘discourse,”’ i. e., ‘to be spoken,” karya, 
“business,” i. e., ‘‘to be done.’”’ (Bopp §§889, 891, 899.) I cannot find 
the Sanskrit original of yare. 

The Pairika Duzhydirya may perhaps be literally reproduced in 
” and Huydirya by ‘“‘good-year-ness.”’ They 
are unseasonableness and seasonableness, in the meanings we give these 


484 IRANO-ARYAN FAITH AND DOCTRINE 


words today, to express the quality of the season or year, as unfavourable 
or favourable to the crops. 

Cadri, Sanskrit, is a ‘‘cloud;”’ wru, urvt, is “great.” L¢ means ‘‘to be 
” and i¢tri, “ruler.’”’ Urvistra may mean “great 
ruler,’ or it may be a corruption of urvista or urvistha, superlative feminine 
of uru, urvi. At any rate, the prayer for Cadra-Urvistra is for a great 
rain-cloud. 

Apanm is the genitive plural of afs, ‘“‘water.’’ Napdo, I think, is 
identical with nabhas, Sanskrit, ‘‘sky, atmosphers, name of a month of 


master of, to possess, 


the rainy season,’ probably from nabh, ‘‘to burst.” Ava, ‘“‘horse,’’ 
Sanskrit, becomes acpa in Zend; gvan, ‘‘a dog,”’ ¢pa, cveta, ‘‘white,”’ cpaéta. 
The letters », f and 0 are all labials, and asf is often substituted for p in 
Zend, and sometimes for the Sanskrit bh, as in néfo, ‘‘navel,’’ for nabhi, 
and in hufédhris for subhadra, the p here may have been substituted for 
bh, for in many Sanskrit words b and v often represent each other. 

Nabht, naébha, means ‘‘the navel, nave of a wheel, centre, chief,’ and 
I think, “source or spring.”’ ‘‘A panm-napdo, who distributes the water, 
over the Aryan land,’’ may mean the atmosphere, in which the clouds 
float over the earth, and from which the rains fall. 

Or, perhaps, napdo may be from the Sanskrit sndpaya, ‘‘to wash, to 


cleanse,’’ causative of snd, ‘‘to bathe,’”’ the s being omitted, as in népita | 
for sndpitd. Snu, also means “‘to distil, to flow,”’ and snépana, “‘bathing;” | 
snapana, “washing, bathing, ablution,’”’ And thus, A panim-napdo may be | 
the equivalent of the Latin Aquarius, ‘‘the pourer forth of water,’’ and the | 


genius of rain or irrigation. 


Narrien, in his Historical Account of the Origin and Progress of Astron- 


omy, informs us that 


attempts have been made by modern astronomers to prove that four of the | 
principal fixed stars were really situated in or near the four cardinal points of the | 
horizon, about the year 2200, B. C., which is the period usually assigned to the | 


first Chaldean observations. Of the four stars or constellations, called by the 


Persians, Taschta, Salevis, Venana and Haftorang, Delambre considered Aldebaran | 
and Antares to be certainly two, and Fomalhaut and Regulus less certainly the ! 
others. {And Narrien says], Now, it has been alleged that Taschter signifies 
the genius presiding over rain, and we know that the heliacal rising of Aldebaran | 


was considered by the ancients as an indication of approaching storms; hence, it 


is with some propriety inferred that this star and Antares were two of those | 


alluded to in the Persian story. 


I reserve what further I have to say as to Tistrya, until I endeavour 


to discover what Vanant and Catavaeca may be. 


VANANT. 


This star or constellation is more frequently mentioned than any other, 
except Tistrya, and a short Yasht is devoted to it, but ait texts contain 
nothing that can identify it. 

In the Rashnu Yasht, Rashnu is addressed as at the Stars Vanant and 
Tistrya, and at the Stars Hapté-iringa, in succession. Catavaéca is not 
named in it. . 

The Vanant-Yasht has but two verses. It praises the Star Vanant, 


created by Mazda, pure, Lord of Purity, the Strong, whose name is named [who 
is renowned], the salutary, to withstand the sinful, very hateful Khrafctras of the 
to-be-rejected Anra-Mainyis. 

Qarset-Nydyis: Kh. Av. vii. Tistrya with healthful [health-giving] eyes, we 
praise: Tistrya, we praise, the stars pertaining to Tistrya, we praise: Tistrya 
the shining, majestic, we praise: The Star Vanant, created by Mazda, we praise. 


Nothing in the Zend-Avesta assigns Vanant to the west or Catavaéca 
to the south. The supposed tradition to that effect is a mere fancy of 

later days. 

I find but one Sanskrit verb, on which to found even a conjecture as’ 
to the identicalness of Vanant. Vamn, Sanskrit, means ‘‘to sound;” vant, 
“to partition; vanth, ‘to go without a companion;’’ vand, ‘‘to divide;’’ 
and neither of these can be the origin of the name. The only other verb 

available is van, which Benfey gives as two verbs, one meaning ‘‘to sound, 

‘serve, honour,’’ causative, vanaya, ‘‘to act, to hurt, to kill,’’ and the other, 
“to ask, beg, accept.’’ Vana is ‘“‘a forest;’’ vana-chana, ‘‘a wild beast;’’ 

‘vanaja, “‘wild;’’ vanastha, ‘‘being in a forest, living in a forest, a deer;”’ 
vanechara, ‘‘who or what abides in a forest, a forester.’ Véna, also bana, 
“an arrow;”’ vdnin, i. e., vana and vani+in, “having arrows.” 

Benfey thinks that the Latin words, Venus and Venustos may be derived 
from one of these verbs. I think that we may much more reasonably 
derive from it, the Latin Venor, ‘“‘to hunt, chase,’’ whence, Venator, 
Venaticus, etc. Connecting with Vanaya “to hurt, kill,’ and Vana, 
“forest, wood, arrow,” the epithet “strong” applied to Vanant, I think I 
may believe that Van had some old meaning analogous to that of Vana, 
‘and, the forester of the early ages being surely a hunter, that Vanant 
meant (being the present participle of Van), originally, ‘‘living in the 
forest,” and thence, “hunting,’’ and ‘‘a hunter or huntsman,” the old 
meaning, lost in the Sanskrit, being retained in the Latin Venor. 


486 IRANO-ARYAN FAITH AND DOCTRINE 


This leads at once to the conclusion that Vanant was the Constellation | 
Orion (Qpiwv), always represented as a hunter. The Greek legend in 
regard to him was that he was beloved by Aurora, killed by Diana, and then 
placed among the stars, and as he had been a great hunter, his dog was | 
permitted to bear him company. He was said to have been begotten by | 
the three Gods, Jupiter, Neptune and Mercury. Diodorus says he was a 
celebrated hunter, and he is pictured on the ancient spheres as armed with > 
a club, a shield and a sword. Virgil calls the Constellation Orion, aquosus, | 
“‘wet” or ‘“‘watery.”’ 

Hesiod in his second book of the Georgic’s (as translated by Chapman), | 
has these passages: 


When, Atlas’ birth, the Pleiades, arise, 
Harvest begin, plow when they leave the skies. 


When, after sixty turnings of the Sun, 
By Jove’s decrees, all winter’s hours are run, 
Then does the Evening-Star, Arktouros, rise, 
And leave the unmeasur’d ocean; all men’s eyes 
First noting then his beams; and after him, 
Before the clear Moon’s light hath chas’d the dim, 
Pandion’s swallow breaks out with her moan, 
Made to the light, the Spring but new put on. 
Preventing which, cut vines, for then ’tis best; 
But when the horn’d house-bearer leaves his rest, 
And climbs the plants, the Seven Stars then in flight, 
Nowhere dig vines, but scythes whet, and incite 
Servants to work . 
When Sirius and Orion aspire 
To Heaven’s steep height, and bright Arktouros’ fire 
The rosy-fingered morning sees arise, 
O Perses, then thy vineyard faculties 
See gather’d and got home. . . 
But after that the Seven Stars na the Five 
That 'twixt the bull’s horns at their set arrive, 
Together with the great Orion’s force, 
Then ply thy plow as fits the season’s course. 

. When the Pleiades 
mute head and fly the fierce Orion’s chase, 
And the dark-deep Oceanus embrace, | 
Then diverse gusts of violent winds arise; | 
And then attempt no naval enterprise. 


Those stars which were considered by the Greeks to co-operate in 
producing the spring rains, were probably so considered by their Aryan 
ancestors. They were, the Seven Pleiades, the Five Hyades, of whom. | 
Aldebaran was chief, and Orion. 


CATAVAEGA. 


Farvardin Yasht. 43. Then pours out Catavaéca between heaven and earth, 
who makes the water flow, hears invocations, who makes the water flow, the 
plants grow, for the nourishment of cattle and men, for the support of the Aryan 
regions, for the nourishment of the cow, which is harnessed for the way, for 
protection of the pure man. 

44. QOutspreads himself between heaven and earth, Catavaéga, who makes 
the water flow, etc., who is fair, beaming, shining, etc. (as in the former verse). 

Sirozah. 7. 13. To the Star Tistar, the brilliant, majestic; to Catavaéga, 
the superintendent of the water, the strong, created by Mazda, to the stars which 
contain the seeds of the water, the seed of the earth, which sustain the plants, 
created by Mazda; to the Star Vanant, created by Mazda, to the stars which are 
called Hapt6-iringa, which proceed from Mazda, and are brilliant and health- 
bringing. 

ui. 13. The Star Tistrya, the shining, majestic, praise we: Catavaéga, who 
presides over water, the strong, created by Mazda, . . . . all the stars, which 
contain the seed of water, . . . . all the stars, which contain the seed of the 
plants, . . . . the Star Vanant, created by Mazda, majestic, health-bringing, 
a resistance against the Yatus and Pairikas. 


Vacd, in Sanskrit, means ‘‘a wife, a daughter, a husband’s sister, a 
-woman.”’ 

Cata is ‘“‘a hundred,’’ and ¢dta, perfect participle, passive of ¢o, ‘‘to 

-sharpen,’’ means ‘‘sharpened, sharp, thin, emaciated, feeble.”’ 

Vaca, Vagya and Vega have meanings in Sanskrit. 

I give what follows, not because it leads me to any positive conclusion, 

| but because it may be worth consideration by better scholars. 

The numeral ‘‘three’’ is in Sanskrit, trdyah, tisrah, trint, from the base 
‘tri [Max Miiller, Sanskrit Grammar, 120]. Benfey gives, t77, feminine ts/t, 
‘“three;”’ trika, “forming a triad, a triad;’’ Tritaya, tritva, *‘a triad;’’ iris, 
~“thrice.’’? And, in one compound word, at least, tra becomes try, as it very 

commonly becomes frat. 

In Zend, ‘‘three’ is thrdyé, and feminine tisharo; ‘‘third,”’ thrityo; 
“thrice,” thrizhvat, thris. And I cannot help thinking that 7%strya is also 
a derivative from fri, tisra, and means a “‘triad,’’ and that it was the 

name of the three great stars in the belt of Orion. 

“Six,’’? in Sanskrit is shash, and ‘‘six-fold,’”’ shatka, i. e., shasht+ka. In 
Zend, ‘‘six’’ is ksvas. May not gata be a form close to the Sanskrit, of 
the same numeral, or perhaps a corruption, and Catavaéga have meant, 
originally, ‘‘the six daughters,”’ i. e., the Pleiades, which in Greece were the 
_Atlantides, or daughters of Atlas? 


488 IRANO-ARYAN FAITH AND DOCTRINE 


The Latins, by a mistranslation, called the Hyades Succule, ‘‘the little 
pigs.”” Every language affords examples of words whose orthography 
has changed, because the whole word or part of it has been mistaken for 


some other, and many legends have been invented to correspond with the 


mistaken meanings. 


| 


} 
| 


However this may be, I am satisfied that Tistar or Tistrya, Catavaéca 


and Vanant were the Constellations Pleiades, Hyades and Orion, and that 
the ‘‘female companions”’ of Tistrya were the Six Stars of the Pleiades. 


HAPTO-IRINGA. 


In the Farvardin Yasht, 18, the good, strong, holy Fravashis of the true 
believers are said to 


Survey those stars, the Hapté-iringa, the nine and ninety, nine hundred, nine 
thousand, ninety thousand [meaning that they survey all the stars, and these 
cannot be counted]. 


| 


Hapté is “‘seven.’’ Ri, Sanskrit, means ‘‘to go, rise, meet, gain, acquire, | 
move, raise, open, attack,’’ etc. Rich, ‘‘to shine, to praise, to honour.’ | 


Richh (properly the base of the present, etc., of rz), ‘‘to go.”’ Rzj, ‘to go, 
to live.”” Rin, “to go.’”’ Raksha, “‘a bear;’’ riksht, “‘a she-bear, a star.” 


(Cf. apxros and Latin ursus, ‘‘a bear.’’) Rikvan, i. e., rich+van, ‘‘praising.”’ | 


Also, fish, “to go, How, .rain.an ierce’”’ (all Vedic); rishi, for original 
bf ’ ’ 
rishan, ‘‘a bard or psalmist, a saint, a pious person.” 


The Rishis were the composers of the most ancient of the Vedic hymns, | 
and were believed to have become stars. The ‘‘Seven Rishis’’ were the 


Seven Stars of Septentrio, Ursa Major, or the Great Bear. 

There is no word commencing with ir, in Sanskrit, from which iringa 
can be derived. The 7 prefixed is not unusual. From the Sanskrit root 
tyaj, “‘to leave,”’ we have in Zend ithyéjé, “ruin.” Tr, Sanskrit, akin to 


ri, means “‘to go, shake, throw.’’ And J means “‘to go, attain;’” I, ‘‘to go, | 


pervade, conceive, desire, throw.”” Ay means “‘to go.”’ 


The Sanskrit s and sh are often represented in Zend by “h and wh. 
I find no example of either changing in Zend into ng. (Spiegel writes the - 
latter part of the name, irifiga, by which I suppose he means to indicate 
that “ig has the nasal sound of the m.) But in the Latin, an older branch > 
of the Aryan tongue, I find the Sanskrit lih, lehmi, ‘‘to lick,” represented | 


by lingo; mih by mingo; yuj by jungo; and anihas by ango. 


DRVAGCPA 489 


I conjecture that irifiga meant ‘“‘goers, journeyers, wanderers, way- 
farers;’’ and it is noticeable that, in the Sanskrit, i#g (probably a denomi- 
native from inga, ‘‘moveable,” also meant “‘to move,’’ and 7kh and inkh, 
“to go, move.’ So also did 7kh, 77, and ing; and inkh meant to “vacil- 
late.”’ 

And I think that this name, ‘‘The Seven Journeyers’’ was applied to 
the stars of Ursa Major, because they travel, journey or revolve incessantly 
round the North Pole. And their Sanskrit or ancient Aryan name, which 
either was, or became corrupted into, rishi, meant, I believe, the same 
thing, from ish, ‘‘to go,”’ the name being afterwards supposed to mean the 
Rishis or ancient bards: and that the name riksha, ‘“‘bear’’ was afterwards 
given them under a like misunderstanding. 

Tistrya and Catavaéca, I think, are the Hyades and Pleiades, Tistrya 
(Aldebaran), being the representative or leader of the Hyades. 


DRVACPA. 


The Gosh Yasht (Kh. Av. xxv. 9), is devoted to the laudation of Drvdgpa, 
styled in the Parsi caption, Geus Urva Drvdgpa. He or she is styled: 


The strong, created by Mazda, who gives health to the cattle, to the beasts of 
burden, the friends, the minors, keeps much watch, stepping from afar, the 
shining, long friendly. 


Spiegel says that Drvacpa means 


possessing sound horses [and the second verse is], who has harnessed horses, 
armed chariots, sparkling wheels, is fat, pure, the strong, beautiful, profitable to 
herself, the firm-standing, strongly armed for protection to the pure men. 


Then the heroes are represented offering to her, as to Ashis Vanuhi and 
Ardvicura, with the same requests,—Hadshyanha, on the summit of a 
high mountain, desiring to smite the Mazanian Daevas, Yima-Khshaéta, 
from the high Hukairya; Thraétaéna, Haéma, Hug¢rava, behind the river 
Chaéchacta (Vara Chaéchacta), Zarathustra, in Airyana-Vaéja, the 
Berezaidhi Kava Vistacpa, behind the river Daitya, asking victory over 
Asta-aurva, son of Vicpo-thaurvé-Acti, the murdering Qyaonian Aréjat- 
Acpa, and Darshinika, the Daeva-worshipper; and 


Drvacpa, the strong, created by Mazda [granted the favours asked by each], 
the nourisher, the offerer of gifts, the dispenser, the offerer, the implorer of 
female-givers (déthris) for a favour. 


490 IRANO-ARYAN FAITH AND DOCTRINE 


Haug says (Essays, 162): 


The Gosh-Yasht is devoted to a female genius, who is called here by the name 
Drva¢pa, ‘who keeps the horses in health.’ The name gosh, ‘cow,’ which was given 
her in after times refers to geus-urva, the universal soul, by which all living beings. 
are animated. From the terms in which Drvdsp is spoken of in this Yasht, she 
was believed to preserve the life of the good animals. On heaven, she represents 
the Milky Way, and in this respect is described as having many spies (eyes), 
having light of her own, having a far way, and a long constellation (dareghé- 
hakhedhrayana). 


Elsewhere (96) he gives us drvatdt, ‘‘health,” nominative drvdo, genitive 
singular drvatdté, accusative singular drvatétem. | 
But Bopp has drvatdt, ‘‘firmness’’ (Burnouf, Etudes, page 261), from. 
drva, ‘‘firm,’’=Sanskrit dhruva (Old High German, triu, “‘true’’), 


| 
In Benfey we have dhruva, ‘‘firm, stable, permanent, fixed, certain, the 


polar star, a name of Vishnu, permanence.” 


There is nothing about cattle or Géus Urva in the Yasht; and all that | 
is mere Parsi nonsense. Ag¢pa undoubtedly means, in Zend, ‘‘a horse,’ 
being the equivalent of the Sanskrit agua. Of masculine and neuter nouns | 
in a in Zend, the dual nominative and accusative terminate in a (in the | 
Gathas in 4), e. g., pédha, ‘‘the two feet;’’ or in é, e. g., zacté, ‘the two hands.” . 
In the plural, the nominative masculine terminates in donhé and a; the 


neuter always in a; the accusative in a; and otherwise. Daéva and urvdta 
are in the nominative plural. 
Thus a¢pa may be either in the singular, dual or plural. 


f 


. 


How the former part of the compound word here (drv) can be made to- 
mean “keeping horses in health,’’ or, “possessing many,”’ or “possessing | 


sound” horses, I am unable to say. 
As bhru, “eyebrow,” in Sanskrit, becomes brvat in Zend, the equivalent 


of the Zend drvé must be in Sanskrit, dru or dhru. Giving the letters their | 


value in English, we cannot pronounce drv or drvé. 
Dhru, Sanskrit, means “‘to stand firm, to go, to know;” dhruv, ‘“‘to 


stand firm, to go.”” How the same radical verb could have meant “tom 


stand immoveable,” and “to go,” the makers of dictionaries do not think | 


worth considering, although there zs a ‘science of language.”’ 

Dhruva (“akin to dhri’—Benfey), means “firm, stable, permanent, 
fixed (as a day), certain, the polar star, permanence, certainly.” 

Dru (akin to dram, dré), means ‘‘to run, to attack, to melt.’’ Causal, 
dravaya, ‘‘to put to flight.’’ Dra means ‘‘to run;’’ dram, ‘‘to run;’”’ drava, 
“running,” (Vedic), “quick motion, flight.” Dravya, on the other hand, 


means “object, thing, substance, property;”’ and dravina, ‘‘wealth, money, 
strength.”’ 


DRVACPA 491 


But dhri, Sanskrit, means ‘‘to bear, to carry, to maintain, to support, 
to exist, to live, to stop, to retain, to have, to keep.’”’ The causal, dhdéraya, 
Hence, dhur, ‘‘a burden, a load, 


’ 


“to bear, hold, support, keep, possess.’ 
a yoke;” dhurd, ‘‘a burden;” dhura, ‘‘a yoke.’’ Dhur also means “‘place of 
honour, the head;’’ dhurina, ‘‘a chief;’’ dhurya and dhiirya, “able to bear a 
burden, being at the head, best, a beast of burden; dhdrin, ‘bearing, 
having, knowing, maintaining, keeping, retaining, observing;” dhdra, 
“holding, bearing; dhdrana, ‘‘preserving;” dhdérand, “bearing, supporting ;” 
dhérana, “holding, bearing, maintaining, possession, restraining.” 

I am satisfied that Drvdgpa means, simply “horsemen,” and that it is 
in the dual, ‘‘the two horsemen.”’ If it governs. a verb in the singular, it 
is because it designated a constellation or the twin stars, Castor and Pollux, 
in Gemini, the Acvini.of the Veda. The attributes and potencies ascribed 
to this constellation in the Veda, prove that they must have been deified 
when, rising with the sun, at least 5,000 years B. C., they announced the 
coming of the Vernal Equinox; and explain those ascribed in the Zend- 
‘Avesta to DrvAcpa. 

And that this was a constellation is evident from the first verse of the 
Gosh-Yasht, in which it is characterized as potent, health-giving, and 
keeping watch, stepping onward from afar, shining, and long propitious; 
nd from the second, in which it is said to have harnessed horses, armed 
chariots and sparkling wheels. 

It is called déthris, which Bleeck translates by ‘‘female-givers,’’ deriving 
it from dd, Sanskrit, ‘“‘to give.’’ That verb means “‘to give, grant, bestow, 
‘marry, offer, teach, do, perform.” Another verb dd, of the same letters, 
means in the Veda ‘‘to bind, tie.”’ | 

Benfey and Bopp have dédtri, ‘‘a donor, a giver,” fem. dairi. I should 
think it far from certain that d@thris means female givers. But, as there 
is no doubt that by it Drva¢pa is meant, it proves that this was a constella- 
tion, and not a single star or deity. Dr. Haug says that in the sky it 
represents the Milky Way, and is described as having many eyes, light of 
her own, a far way, and a long constellation dareghd-hakhedhrayana. 


FRADAT-FSHU, ZANTUMA, ETC. 


In Yagna 1. Fradat-fshu, Zantuma, Fradat-vira, Daqyuma, Berejya and 
Nmanya are invited to the offering, with Fradat-vicpanm-hujyaiti, Cavanhi 
and Vi¢ya; with the times of the day and night for offerings, Rapithwina, 
Havani, Uzayeirina, Aiwi-Grfithéma Aibigaya, and Ushahina; and the 
five annual festivals, Maidhydéshéma, Patis-hahya, Ayathréma, Maid- 
hyairya, and Hamacpathmadaya. | 

In the Cros-Vaj, the name elsewhere Berejya is Berezya. Frddat-. 
fshu and Zantuma, with most of the others, are praised in the Qarset Nydyis, 
and in the Gah Rapitan, the afternoon prayer. In the latter (v. 8), it is 
said: | 


That assembly and meeting of the Amésha Cpéntas, we praise, which is prem 
pared in the height of heaven, for the praise and adoration of Zantuma, the Lord. | 


In the Géh Usziren or evening prayer, Fradat-Vira and Daqyuma | 
praised. | 

In the Afrigan Rapithwin, Fradat-fshu and Zantuma are praised; and | 
in Fargard xix., Haetumat, the beaming, shining. ; | 

In the notes to Yagna i. we are told by Spiegel or Bleeck, that, accord- 
ing to the gloss, Cavanhi is the assistant of HAvani, who increases the | 
cattle; and Vicya is the tutelary genius of the clan. Frddat-fshu is the | 
genius who increases the cattle; Zantuma, the head of an assembly ; Fradat-_ 
vira, the genius who increases mankind; and Daqyuma, the head of a_ 
whole province. Vigpanm-hujyAiti is Good Health personified ; Berejya, a | 
genius who watches over the growth of corn; and N manya, the head of a 
house. . 

In the Gah Hdvan, Cvanhi and Vicya are styled ‘‘the. Pure, Lord of 
Purity,” on which use of the singular (rat#m), when two are named, Spiegel 
remarks, as curious. ‘‘The Lord Vicya, the Pure, Lord of Purity”’ is 
afterwards named alone. | 

In the Géh Rapiian, Rapithwina, Fradat-fshu, Zantuma and Fshusha- 
Manthra are praised; and in verse 8, it is said: 


That assembly and meeting of the Amésha- Cpéntas, we praise, which is | 
prepared in the height of heaven, for the praise and adoration of Zantuma, the | 
Lord. 


In the Géh (onions Fradat-vira and Daqyuma are praised; Apanm- 
Napat (the Navel of the Waters, or, as Spiegel says it may be rendered, 
“the moisture of the waters’); and Spiegel calls the two former, ‘“‘The 
Preserver of Mankind,’ and ‘‘The Protector of the District.” 


FRADAT-FSHU, ZANTUMA, ETC. 493 


In the Géh Aiwicritthréma, Fradat-Vicpanm-hujyaiti is praised; and in 
the Usahin, Usahina, with Berejya and NmAanya, of whom Spiegel says that 
the former 


presides over the increase of corn [and the latter], attends to the prosperity of 
families. [In Verse 6, it is said], Berejya, the Pure, Lord of Purity, we praise, 
out of longing for the blessing of purity, from longing for the good Mazdayagnian 
law, for praise and adoration to the Lord Nmanya. 


And in the Géh Usziren are also praised, Atarevaksha, Frabéréta, Abérét, 
Acnata, Raéthwiskara, and Cradsha-Vareza, with Uzayéirina, Zadta and 
Havanan. 

In Fargard xix. Haétumat, “the beaming, shining’ is praised. It is 
impossible to be certain as to the derivation of this name. It may be 
from Sativa, Sanskrit, ‘being, life, existence, breath, mind, essence, 
certainty; or satyd (also from the verb as), meaning ‘‘truth, trueness, 
veracity.’’ As I note elsewhere, it is the eleventh country named in the 
first Fargard, and is named in Fargard xix. immediately after the 
Kareshvares; so that it is not a star, and the words ‘‘beaming and shining”’ 
are out of place. 

Fréddat-vira seems plainly derivable from prdda, Sanskrit “giving,” 
whence pradatra, ‘‘giver,”’ compound of the verb dé, “‘to give,” and the 
particle pra, which is in Zend fia; and vira, Sanskrit, ‘“‘heroic, strong, 
powerful, eminent, a hero, a brave man, a soldier, heroism’’; whence virya, 
“strength, power, fortitude, heroism, dignity, splendour.” It must, there- 
fore mean, ‘‘Giver of heroism, power or dignity and splendour,’’—probably 
of heroism. 

Fshu, it is said, means “‘rich, monied.”’ Frddat-fshu, therefore means 
“giver of wealth.” 

Zantuma is probably from jantu, ‘“‘a creature, a man,” but with a 
different meaning (the original one), directly from the verb jan, Sanskrit, 
meaning “‘to bring forth, produce;’’ causative, janaya, ‘‘to beget, bring 
forth, produce.’”’ The suffix éw# in Sanskrit, forms infinitives and gerunds, 
and these and common substantives also, in Zend. Thus pérétu, originally 
the participle, ‘‘crossing,’’ then “‘a crossing,”’ and finally ‘‘a bridge or ford.”’ 
‘Bopp gives zantu, also, as an instance, as meaning originally ‘production 
or creation,” and at last, ‘‘a city.” (§864.) The suffix ma, in adjectives, 
or substantives, denotes the person or thing which completes the action 
expressed by the root, or on whom that action is accomplished. Abstracts, 
also, are formed by it. Thus, in Sanskrit, bhdma is ‘‘the sun,” as “oiving 
light.” 

Zantuma, therefore, is the causer or genius of begetting or generation, 
production or birth. 


494 IRANO-ARYAN FAITH AND DOCTRINE 


Daqyuma has the old GAathic form, in which g was used where fh after- 
wards supplanted it; as in vagydo, afterwards vahydo; aqya, afterwards 
ahya, and daqgyu, afterwards danhu. To Dagyu, Haug (104) ascribes the 
meaning of ‘“‘country, province.’’ 

A small number of words is formed by the suffix yu, having the same 
force as tu; e. g., Sanskrit, janhu, ‘‘a living creature,” as “begotten or 
producing;”’ and in Zend, Mainyi, “intellect or mind,” as “thinking.” 

I do not believe that Daqyuma means “‘protector of the district,” any 


more than I believe that Zantuma is ‘‘protector of confederacies.”’ Q in: 


Zend, according to Muir, represents the Sanskrit sv, sand sh. But we have 
seen that also it was used in the Gathas where h is used in the later com- 
positions; and other instances of this are magydo, ‘‘of my,” for mahya; 
thwagydo, “‘of thy,” for thwahya; gagydi, ‘‘to herself,’ for hvayat: gaqydo, 
“of herself,’ for hvayat. 


Dah, Sanskrit (originally dagh, and the same as dah, ‘‘to shine, to 
burn’’), meant “‘to consume by fire, to burn;’’ whence daghdr1, ‘‘consumed_ 
by fire;’”’ dahaya, ‘‘to cause to be burned;”’ dahana, “consuming by fire, fire, 


the Deity of Fire;’’ daha, ‘burning; déhana, “causing to be consumed by 
fire;’’ déhin, “setting on fire, burning.’’ 


I think that Dagyuma was the genius who presided over that particular 
part of the ceremonial of worship, which consisted in burning a portion 


of the oblation. 


Béréjya is given by Muir as the equivalent of the Sanskrit vrthi, and as” 


meaning “rice.” He refers to Vullers’ Persian Grammar, and says, “In 
Justi’s Lexicon, Berejya is said to be the name of a Deity who protects 
crops.’ Bopp, ($§821, 822), derives the Zend bérété and Greek Sepros 
from the Sanskrit bhritds, from bhartds, ‘‘borne.’’ 


Dr. Haug, speaking of suffixes, says: 


Ya, of very frequent occurrence, forms relative adjectives, pointing out a 
certain relationship to their substantives, e. g., yécnya, ‘what refers to prayers;’ 
Ghitrya, ‘what refers to Ahura.’ 


Bhara, 1. e., bhrita, in Sanskrit, means ‘plenty, who or what supports, 
a load or burden;”’ bharu, ‘gold, a lord;” bhargas, i. e., bhraj or bhrij+as, 
“light” (Vedic); bhartri, i. e., bhrittri, “‘one who contains, a cherisher, a 
protector, a lord, a husband.’”’ And bdAri means “‘to bear, hold, wear, gain, 


possess, form, nourish, maintain, hire, support and fill.” Béréjya, it is said, © 


is “‘rice,”’ as ‘‘that which nourishes.’ It is permissible to doubt that. 
Another verb bhy7, means ‘‘to fry;” bhrij, ‘‘to parch, to fry;’”’ and bhrajj, 
1. e., bhrigja, ‘‘to boil or fry;’’ and bhraj, ‘‘to shine, beam, illuminate.” 
Béréjya, | think, was the deity or genius who superintended the cooking 
done at the sacrifice. 


FRADAT-FSHU, ZANTUMA, ETC. 495 


Namas, Sanskrit, is “bowing, adoration;”’ participle of the future 
passive, namaniya, ‘‘to be bowed to.’’ Nmdnya seems to have been the 
deity or genius who directed the genuflections. It is the sacrifice that is 
celebrated in these Gahs; and all these names, and others yet to be men- 
tioned, are but personifications of different portions of the ceremonial. 

Frabéréta, is béréta, with the preposition fra prefixed. Fra, Sanskrit 
pra, is the Latin and Greek preposition pro, and means “‘before, in front, 
forward, forth.’’ Profero, ‘I bring forward or forth,’’ whence our proffer; 
produco, ‘I lead forth or utter forth,’’ whence our verb produce; and the 
great number of other English words, derived from the Latin, beginning 
with pro, amply and exactly show what fra meant in Zend. Prdbhrita, 
i. e., pra+bhrita+a, means in Sanskrit, ‘‘a present, an offering.” Frabéréta 
is the same word, and means ‘‘the deity or genius of the offering.” 

The meaning of Abérét is very doubtful. Ordinarily, the @ prefixed 
expresses negation. It cannot be supposed to do so here, if the word is 
from the same root. And why two deities of the offering? 

I find in Benfey, dvrit, “order, arrangement, manner, a ceremony.” 
Vritta, participle of the perfect passive of uri, means, among other things, 
“fnished, done, performed, conduct, behaviour, observance of enjoined 
practice, verse, metre.’’ With @ prefixed, this participle means “‘to advance, 
come, return;’ Gvritta, ‘perused repeatedly,’ vrutatas, “relating to 
observance or duty.’ | 

If this is the derivation of Abérét, it means the ‘deity « or - genius of the 
ceremonial;’”’ and if vrihi becomes béréjya, avyita or avritta may well have 
become abérét, as vritrahan becomes véréthrajan, and kyiga, kerega. 

Hujyditi, i, e., epee tee is probably from the Sanskrit, Su, si, sush 
and.gush, all meaning ‘“‘to beget, generate, bear, bring forth; or from 
.sukh, sukhaya, a denominative from sukha, “happy, joyful, agreeable, 
«sweet, virtuous, pious, easy, happiness, joy, pleasure, alleviation, ease.’ 
It is more regularly formed from swkh, the final j of nouns in Zend becoming 
kh before consonants, as, e. g., in druj, drukhs, drujem. ‘The paneer 
aiti, Sanskrit Gti, Bopp says, is a pronominal preposition, meaning ‘‘over.’ 
But hujyditi, here, is the third person singular of the present indicative, 
“the root of which is obtained by first taking off the termination i of that 
person, and then yaz, the characteristic of that tense and the words derived 
from it. Thus we find the root huj,=swkh. 

Vicpa is ‘‘all;’”’ and vigpanm is the genitive plural of it. Thus I think 

‘that Frddat- Vicpanm-hujyditi meant ‘the causer who makes happiness, 
ease or comfort for all.”’ 

Dr. Haug says (Essays, 60), speaking of denominatives, raéthwayéitt, 

“he pollutes;’” literally touches with raéthwem, a fluid (now and then it 
-means the fluid of light). 


496 IRANO-ARYAN FAITH AND DOCTRINE 


Muir gives Sanskrit, rathya; Zend raithya, ‘‘a road;’’ and Benfey 
gives, as meanings of rathya, i. e., ratha+ya, ‘‘a high street, a place where 
several roads meet.” ; 

Kara, Sanskrit is ‘‘“making, maker, father; and Raéthwiskara means, 
probably, “‘maker or father of roads.”’ 

Ag, Sanskrit, is “to eat, to enjoy, to cause to eat;’’ and acana, “eating 
food;”” and agnata, i. e., agana+ta, may mean “supplying with food.” 
The termination fa gives an active as well as a passive meaning. (Bopp. 


§$513, 821.) 


THE MANTHRA-CPENTA: WISDOM. 


Fargard xix. 46, 47, 48. Praise thou, O Zarathustra, my Fravashi, Ahura 
Mazda's; the greatest, best, fairest, strongest, most understanding, best-formed, 
highest in holiness, whose soul is the Holy Word. 

54. I praise the Holy Word, the very brilliant. [Spiegel says, in note, ‘The 
Manthra Cpénta. Guj. Tr.’]. 

Yagna xxv. 17. The most righteous wisdom, created by Mazda, pure, we 
praise, the good Mazdayagnian law, we praise. 

18. The Manthra-Cpénta, the very brilliant, we praise, the law against the 
Daevas, we praise, the Zarathustrian law, we praise, the long precept, we praise, 
the good Mazdayagnian law, we praise, the spreading abroad of the Manthra- 
Cpénta, we praise, the keeping in mind the good Mazdayagnian law, we praise, 
the knowledge of the Manthra-Cpénta, we praise, the heavenly wisdom, created 
by Mazda, we praise, the wisdom, heard with the ears, created by Mazda, we 


praise. 
Yagna xxit. 28, 29. Of the most righteous wisdom, created by Mazda, pure; 
of the good Mazdayacnian law; of the Manthra-Cpénta, etc. . . . . of the 


heavenly understanding, of the understanding heard with the ears, created by 
Mazda. [The wisdom or understanding heard with the ears, is the religious 
ritual or offices, sung, chanted or read, at the offering—the Brihas-pati of the 
Veda]. 

Mthr-Yasht: Kh. Av. xxvi. (10): 126. On his (Mithra’s) left side rides the 
rightest wisdom, the gift-bringing, pure; she wears white garments—white, a 
similitude of the Mazdayacnian law. 

Din-Vasht: xxxit. (16). Satisfaction to the rightest wisdom, created by 
Mazda, pure, the good Mazdayagcnian law for praise, adoration, satisfaction and 
laud. 

1. The rightest wisdom, created by Mazda, pure, we praise; the good provision 
for the way, the swift-hastening, very pardoning, gift-bringing, pure, virtuous, 
renowned, swift-working, soon working, averting of itself, pure of itself, the good 
Mazdayagnian law. 

2. To which Zarathustra offered, saying, ‘Lift thyself up from the throne, 
come forth from thy dwelling, rightest wisdom, created by Mazda, pure.’ 

4, For its brightness, for its majesty, I will praise it with audible praise, the 
rightest wisdom, created by Mazda . . 


THE MANTHRA-CPENTA: WISDOM 497 


6. To which Zarathustra offered, for good thoughts for the mind, for good 
words for the speech, for good works for the doing, for this favour. 

7. That the rightest wisdom, created by Mazda, pure, might grant to him: 
Strength for the feet, hearing for the ears, health for the whole body, thriving for 
the whole body [all this and Verse 6 repeated three times], and strength of vision, 
as Karé-Macy6 possesses it, who is under the water which is in Ranha, the far to 
pass over, the deep, as the stallion possesses it, which, in a dark night, rainy, 
snowy, icy, hailing, ninefold from the kingdom, sees a hair lying upon the earth, 
whether it is a hair of the head or a hair of the tail; as the golden vulture possesses 
it, who ninefold remote from the region, sees something frightful of the size of a 
fist, as much as the brightness of a shining needle, as much as a needle-point. 


This, literally read, is nonsense pure and simple. The power of fatuity 


could go no further than to represent Zarathustra as praying for such eye- 
sight, and to attribute such keenness of sight to the stallion or vulture is 


unapproachably preposterous. Unless the prayer of Zarathustra was for 
keenness of intellectual intuition and vision, all this is too ridiculous to 
waste a thought upon. 


In 


14, 15. The rightest wisdom... . to which offered Hvdévi, the pure, 
wise, wishing a good lot, namely, the pure Zarathustra, in order to think the law, 
speak according to the law, act according to the law. 

16, 17. The rightest wisdom .. . . To which offered the Priest, created 
afar, wishing memory for the law, wishing strength for the body. 

18, 19, 20. The rightest wisdom . . . . To which offered the Commander 
of the Region, the Lord of the Region, wishing peace for the region, wishing 
strength for the body . . . . Yathd Ahi Vairyé. Offering, praise, strength, 
might, I devote to the rightest wisdom, created by Mazda. 


the Gathds we find: 


xxx. 11. Teach both the perfections which Mazda has given to men [which, 
Spiegel says, may be the Avesta and Zend, i. e., the holy scriptures and oral 
tradition]. 

xxxi. 1. Reciting to you these perfections, which have not yet been heard, 
we teach the words, against those who destroy the world of purity with the 
teachings of the Drujas. 

xxxiv. 9. Those, who, from ignorance of Vohti-Mané, destroy with evil 
deeds, the Holy Wisdom, which is desired by them that know Thee, from them 
purity flies tar away. 

14. Your wisdom, O Ahura, efficacy of the soul, which furthers the faith. 

xxxvit. 13. The good law, the good rule and the good wisdom. 

xxxix. 14. Of the good rule over the cattle, of the good wisdom. 

xliti. 7. Who has created the desired wisdom, together with the kingdom? 

10. Make right with the words and deeds of perfect wisdom. 

11. How doesa share in wisdom come to those to whom Thy law is announced? 

xlvii. 7. To whom arrives the wisdom of Vohti-Mané? 


498 IRANO-ARYAN FAITH AND DOCTRINE 


Wisdom is not personified in the Gathas. And it seems to be, and at 
least generally is, in the later writings, not an intellectual attribute, or 
wisdom as a quality, power or capacity of the mind, that is personified, 
but the Mazdayagnian Law, or the wise teachings which the intellectual] 
wisdom, producing, utters in the Manthras and elsewhere. Perhaps it 
includes all, the fruit and wealth, uttered and unuttered, or the intellectual 
wisdom or divine understanding. That is, it is the aggregate of the thoughts 
of that divine wisdom or understanding; of which the Mazdayacnian Law is, 
in part, the spoken word. 

Spiegel does not inform us what the words are which he translates by 
‘‘wisdom”’ and “‘understanding;’’ nor do we know whether it is always the 
same word in the original that is represented by the word ‘‘wisdom” in the 
Spiegel-Bleeck translation; nor whether “understanding” always represents 
the same Zend word, and always a word that is never rendered by ‘‘wisdom.” 
Mr. Bleeck does not always represent the same Zend word by the same 
English word. 

Dr. Haug says of the Din-Yasht: 


In the Din Yasht, the Daéna Mazdayacnis or the Zoroastrian religion is 
invoked like an angel. She was, of course, pre-eminently worshipped by Zara- 
thustra. The way in which he invoked her is described in a little song, commencing 
as follows (It is Verse 2, in Spiegel): 

‘Rise from thy place! go out from thy house! Thou Wisdom! created by Mazda, 
which is the rightest; if thou art in the front (of the house), put up with me, if 
thou art behind it, return to me.’ 


Déna, Sanskrit, means “giving, a gift, liberality, oblation.” Dhana, 
“property, a gift, gold, money, abundance.” Dé, ‘‘to give, grant,’’ etc., 
also means “‘to communicate, to teach,” and there is also a Vedic word da 
that meant “‘to bind.”” To daéna, Zend, are ascribed the meanings of 
“religion, meditation, creed.’’ It may mean either ‘‘teaching, instruction, 
what is communicated, gospel, or that which is obligatory or binding, law.” 

What the word rendered by ‘“‘wisdom,” in the Din Yasht, is, Dr. Haug 
does not inform us. 


In Yagna xxit. 29, (Spiegel) we read: 


Of the heavenly understanding, of the understanding heard with the ears, 
created by Mazda [v. 28 having spoken of]; the most righteous wisdom, created 
by Mazda, pure, of the good Mazdayagnian law. 


And in Yagna xxv. 17, 18 (with a note reference to Yagna xxii. 29), we find: 


The most righteous wisdom, created by Mazda, pure, the good Mazdayagcnian 
law, the Manthra Cpénta, the Zarathustrian law, the long precept, the heavenly 
wisdom, created by Mazda, the wisdom heard with the ears, created by Mazda, 
praise we. 


THE MANTHRA-CPENTA: WISDOM 499 


Thus the same Zend word is rendered by “‘wisdom”’ in one place, and 
by ‘‘understanding”’ in the other. 

This word is Khratu: How often it is rendered by ‘“‘wisdom”’ elsewhere, 
Ido not know. Dr. Muir gives, in a comparative table: 


Sanskrit Zend Greek 
Kratu (Vedic) khratu (wisdom) kpatos (strength) 


How should the meaning of the word have ceased to be “‘strength,”’ and 
have become ‘‘wisdom,”’ in Zend? 


Dr. Haug says (Essays 264): 


In the Gathas, we frequently find two intellects (khratu) and two lives (ahu) 
spoken of. These notions, therefore, undoubtedly formed part of Zarathustra 
Cpitama’s speculation. The two intellects are distinguished as the first and last. 
From the passages where they are mentioned (Yag. xliv. 19; xlvvit. 4), their meaning 
is not with certainty to be ascertained. {He reads Vag. xliv. 19: ‘How is the 
first intellect of that man who does not return, etc... . . for the last 
intellect of this man is already known to me.’] 


Spiegel reads the same words: 


He who withholds this reward from the worthy, etc. . . . . what is the 
punishment therefor at first? . . . . I know already what will follow at last. 


He finds no word here that means “‘intellect,’’ and yet he elsewhere 
renders Khratu, ‘‘understanding.”’ 


Yacna xlviii. 4. Haug. He who created, by means of His wisdom, the 
good and naught mind, in thinking, words and deeds, rewards His obedient 
followers with prosperity. Art Thou not He, in whom is the cause of both 
intellects (good and evil) hidden? 

Spiegel. Whoso makes the mind better, and performs good works, wealth 
unites itself with him, according to desire and wish. According to thy mind is 
at last every one. } 

But, happily [Dr. Haug continues], we find them mentioned in later Zend 
writings (See Yasht ii. 1), by more expressive names. One is called Agné Khratu, 
i. e., the original intellect or wisdom, which we best identify with the ‘first’ in the 
Gathas, the other is styled (adshé-Crito Khratu, i.e., the wisdom perceived by the 
ear, which corresponds to the ‘last.’ Another name of the ‘first’ is Mainyu Khratu 
(Miné Khirad), i. e., spiritual, heavenly wisdom. Now, we cannot be mistaken 
as to the meaning of these two intellects. The ‘first intellect’ is not from this 
earth, but from heaven; not human, but divine. The ‘last intellect’ represents 
what man has heard and learned by experience. The wisdom gained in this way 
is, of course, inferior to the heavenly. Only the latter can instruct man (as we 
see from a later book, called Miné-Khirad, which is written in Parsee or Pazend) 
in the higher matters of life. 


500 IRANQ-ARYAN FAITH AND DOCTRINE 


But I think it certain that Dr. Haug is utterly mistaken. All intellect, | 
according to Zarathustra, is from Ahura Mazda. There is no “‘intellect’’ 
heard and learned by experience. ‘‘Wisdom”’ is not intellect now, and was | 
not intellect then. 

We have no translation of verse 1 of the Amshaspands’ Yasht by Dr. Haug. 
Spiegel’s translation is: 


. . to the heavenly understanding, created by Ahura Mazda, to the 
understanding heard with the ears, created by Ahura Mazda. 


I am glad to find what words are the originals of Mr. Bleeck’s “heavenly” 
and ‘understanding,’ conjoined. As I believed before knowing this, 
neither is correctly translated. Mainyu is not “heavenly,’’ nor ‘spiritual.’ 
And “understanding” is not ‘‘heard with the ears.”’ 

I find in Benfey kritin, i. e. kritat+in, ‘wise, clever, satisfied.’’ But 
krit means “‘to cut, kill,’’ etc., and in the Veda, “‘to spin.”’ As the latter 
part of a compound, krit means “making,” and kriti means “making, 
action,” ete; 

He gives a verb ky? ‘‘to know,” with an interrogation by way of doubt, 
with reference to two very late works, and krit, “‘to celebrate, propound, 
pronounce, say.” 

Now kratu is, in Rigv. 7. 64, “power,” and elsewhere “sacrifice.” Com- 
pare the Greek kparis, xpd&ros, x&pros, Kparavs, etc. It is kram+iri; and 
kram means, among other things, ‘‘to succeed, prevail, overtop.”’ 

And, throughout the Zend-Avesta, it is power that is attributed 
to the holy compositions (prayers and Manthras, dictated by Ahura 
through Vohfi-Mané). I cannot find any derivation for Khratu as 
‘““‘wisdom.”’ 

Mainyu means 


‘ 


‘mind” or ‘“‘intellect.’”’ And whether Khratu means 
the power or wisdom of the divine intellect, it is quite certain that “‘intellect”’ 
is not meant, in the passage cited, but that which the divine intellect 
“‘created,”’ through Vohfi-Mané6, and which, so ‘‘created,”’ i. e., uttered in 
words, was audible to the ears of men. The ‘first’? wisdom or power of 
intellect is in Vohfi-Mané; the “‘second” is the same, uttered. , 


Dr. Haug further says: 


‘The two lives’ are distinguished as a bodily, called agtvat or paréhu (prior 
life), and as a mental, called manahya or datbitya, ‘the second’ (See Vag. xxviit. 3; 
xliit. 3). Their meaning is clear enough, and requires no further comment; they 
express our idea, ‘body and soul.’ To be distinguished from these ‘two lives,’ 
are the ‘first’ and the ‘last’ lives, which mean this life, and that hereafter. 


THE MANTHRA-CPENTA: WISDOM 501 
Of Yagna xxviii. 3, 1 have no translation by Haug. Spiegel reads it, 


Give me for both these (worlds), the corporeal as well as the spiritual, gifts 
arising out of purity, which make joyful to brightness. 


Yagna xliii. 3 is, according to Haug: 


Who used to show us the right paths of happiness, both in the earthly life and 
that of the soul, in the present creations, where thy spirit dwells. 


Spiegel reads it: 


May every man attain the best, who teaches us to know the right paths for 
profit, for this corporeal world as well as for the spiritual, the manifest towards 
the worlds in which Ahura dwells; the offerer, who is like Thee. 


The “corporeal world” or “creations,” or ‘‘bodily (or earthly) life,” is 
simply men considered as beings with bodies only, and the “spiritual 
world,” or “‘creation” is their intellects, themselves as intellectual beings. 
And the meaning of gifts or profit for the two is, abundance of cattle, grain 
and other wealth for the body, and prayers and Manthras for the mind or 
intellect, of the Aryan people. 

The ‘“‘wisdom,”’ heavenly, spiritual, or, correctly, intellectual, is generally 
used to signify the contents of the prayers, Manthras and other holy 
doctrine, but also, sometimes, military skill. The notion of two intellects, 
and that of two lives (in this existence), rest on no foundation at all. 


In the first title (Lumen Legis), of the Synopsis Libri Sohar, the law is 
treated of, and the study of it. And as the Zarathustrian or Mazdayagnian 
law meant the religious creed, code and instruction of the Bactrian reformer, 
so in the Sohar the word “‘law’’ was applied to the whole system of religious 
instruction of the Hebrews. Thus: 


Genes. 6. Four times the Holy and Blessed God inspected the law, before 
He would create His creatures, lest by precipitancy, errors should be committed 
in His affairs. 

18. The law is to be studied ob solam Dei Gloriam—(for the sole glory of God). 

19. The Divine Law teaches man to walk in the way of the good. 

37. When the cock crows at midnight, a man is bound to rise and study the 
law. 

39. Him who is always engaged in meditations of the Divine Law, this frees 
from depraved thoughts. 


502 IRANO-ARYAN FAITH AND DOCTRINE 


42. He who occupies himself with the study of the law, and the observance 
of the precepts of his Lord, etc: 

44, Whosoever wishes his prayer to be heard, let him study the law. 

45. Whosoever take delight in the study of the law, they shall be first in the 
resurrection of the dead. 

46. Every day a certain bird (i. e., a winged angel), with loud voice like that 
of a herald, cries out in the Garden of Eden or Paradise, and admonishes creatures 
(i. e., men), to study the law. 


The “bird” that cries with a voice like that of a herald, reminds us of. 
the bird Parddars, 


whom evil-speaking men call Kahrkatag [of the Eighteenth Fargard of the 
Vendidad, who] lifts up his voice at every divine dawn, crying, Stand up [rise], 
ye men; praise the true faith, destroy the Daevas. Arise! it is day! Whoso first 

-arises, he comes to Paradise. | 


THE AHURIAN QUESTION AND ANSWER. 


In the Crosh- Yasht, the Ahurian Question and the Ahurian Custom are 
named with the Amésha-Cpéntas, as gracious to Craésha. In Vispered i. 
they are invoked, with the Ahurian Ruler and Ahurian High Priest; and 
Spiegel says that “the Ahurian Question refers to the Vendidad and similar 
works,”’ to all, I suppose, that represent Zarathustra as questioning Ahura 
Mazda. In-the Gah Hévan of the Khordah Avesta, we have the Ahurian 

“Questions,” in the plural. 

The Ahurian Question and Ahurian Custom are lords or masters of 

Purity. In Fargard v. of the Vendiddd, eg is defined: 


This is purity, O Zarathustra, the Mazdayacnian law; he besa ‘keeps himself 
pure by good thoughts, words and deeds. 


I am not able to determine the exact meaning of the phrase rendered 
by “Lords of Purity.’’ Ahura is one: the Amésha- Cpéntas AKO Slop 
the prayer Ahuna-Vairya; and so are the mortars of iron and stone, used 
in sacrificing. 

The Ahurian Custom, I think, meant the religious ceremonial and 
observances; and the Ahurian Question, the whole body of Questions and 
Answers that contained religious instruction. 


THE FRAVASHIS. 


Dr. Haug says, of the Fravardin or Farvardin-Yasht (the largest of ‘all, 
containing 31 chapters, divided into 158 verses), that: 


It is dedicated in praise of the Frohars, Fravashi in Zend (best preserved in the 
name Phraortes, which is Fravartish in the ancient Persian of the cuneiform 
inscriptions), which means ‘protector.’ These Frohars or protectors, who are 
numberless, are believed to be angels, stationed everywhere by Ahura Mazda, 
for keeping the good creation in order, preserving it, and guarding it against the 
constant attacks of fiendish powers. Each being of the good creation, which is 
living or deceased, or still unborn, has its own Fravashi or guardian angel, who is 
from beginning. Hence, they are a kind of prototypes, and may be best compared 
to Plato’s ‘ideas,’ who supposed everything to have a double existence, first in the 
idea, secondly in the reality. Originally, the Fravashis represented only the 
departed souls of the ancestors, comparable to the Pitaras, i. e., fathers, of the 
Brahmans, and the ‘Manes’ of the Romans. 


A good deal of that is disposed of by the mere suggestion that Ahura 
Mazda also has a Fravashi. Is it His guardian angel? 
The Farvardin- Yasht commences thus: 


Ahura Mazda spake to the most noble Zarathustra: I declare thus to thee, 
the might, strength, majesty, help and joy of the Fravashis of the pure, the mighty, 
storming [victorious. Haug]; how they bring help to me, how they secure 
assistance to me... . Through their brightness and majesty [splendour 
and beauty. H.|] I uphold the sky ... . Through their brightness and 
majesty, O Zarathustra, I maintain Ardvi-cura, . . . . I support the broad 
earth, created by Ahura,. . . . I keep the children protected in the mothers; 

. for if the strong Fravashis of the pure would not afford me assistance, 
then there would not be here cattle and men, . . . . the increase would belong 
to the Drujas, the kingdom of the Drujas . . . . Anra Mainyfis would not 
hereafter submit to Cpénta-Mainyfi, who possesses smiting friends. Through 
their brightness and majesty, the waters flow . . . . the trees grow up . 
the winds blow . . . . the women bear children, . . . the sun goes his wath 

. the moon her path . . . . thestarstheir path. They are an assist- 
ance in fierce combats, the wisest Fravashis of the pure. The Fravashis of the 
pure are the strongest; those of the former law [the old religion] or those of 
the yet unborn men, the forward-stepping [advancing, coming onward] are pro- 
fitable {beneficent helpers]. Then, of the others, the Fravashis of living men 
are stronger than those of the dead. 

[Spiegel says], According to this verse, the Fravashis are thus distinguished: 
1. The Fravashis of the Padirya-tkaéshas, i. e., the heroes of ancient times: 2. 
The Fravashis of the future saviours: 3. The Fravashis of the living: 4. The 
Fravashis of the departed. These last are weaker than the Fravashis of the 
living, and hence, require offerings from men, Beeb yl their strength may be 
increased. 


504 IRANO-ARYAN FAITH AND DOCTRINE 


But what the text says is this: That of the Fravashis of men, those 


of the true believers, the followers of Zarathustra, are the strongest, 


although those of the men who were of the old religion, and of those not 


yet born, are not powerless; and that of the true believers, the Fravashis 


of the living are more powerful than those of the dead. 


Zarathustra is directed, when encompassed with dangers, to invoke the | 


Fravashis of the pure, of the dwelling, clans, confederacies, and regions, | 


Zarathustrian, of the dead, living and unborn, of all the pure of all friendly 
and kindred regions. They support the heavens, waters, earth, cattle, are 
strong in victory and battle, and give victory and health. 


Then the Fravashis of the pure are invoked: 


Who are the strongest of the marching, the swiftest of the furthering [i. e., 
the strongest among those who are in movement, and are of the men soonest to 
be born, and therefore, swiftest to arrive]; who most of the departed look on this 
world [i. e., those Fravashis of the dead, who most interest themselves with what 
is passing in the Aryan land], the most efficacious of the ways, the least failing of 
weapons and defences, who work, not going forwards— 


[i. e., those who most effectually assist the enterprises of the Aryans, and | 
secure the triumph of their arms,—those Fravashis, who, being of men | 
not again to live on the earth, are not advancing to be here with them, but | 
who still labour for the living though stationary. I think this is the mean- | 
ing, though Spiegel declares the verse to be beyond his comprehension. | 
The Fravashis of the unborn are conceived of as existing, and as advancing, | 
not through space, but with time, towards the life in this world of those to 


whom they belong. Those of the dead are stationary, with the dead, in 
their home with Ahura Mazda.| 


These Fravashis of the dead are strong at the sacrifice and in battle, 


where strong men combat in victorious fight. [Ahura-Mazda calls on them to 


help Him, and they] uphold Gpénta-Mainyits, they, the strong, sitting still, but — 


having good and efficient eyes, and delighting themselves |i. e., observant of and 


interested in what passes here, and finding a pleasure in giving assistance]. [They | 
are] The good friends, the well-working for the dwelling of long friends [protectors _ 


of the homes of these who were their friends], the best, if not offended, for men, 


the good amongst the good, who protect you. . .. . who are of strong | 


will against the tormentors [i. e., who aid strenuously against the unbelieving 


oppressors], working on high, very profitable [exerting themselves from or in their | 


home in heaven, and giving efficient aid]. 


[They are] the distributors, the mighty, very strong, not to be seized with the 


thought [beyond the reach of the human intellect, even, so that even by the intellect 
there can be no cognition of them], brilliant, merciful, healing, provided with the 


healing remedies of Ashi, according to the breadth of the earth, the length of a | 
river, the height of the sun [which may mean that they exert their healing | 
influences, even at those distances]. They give to the good, victory, created by | 


—_ 


THE FRAVASHIS 505 


Ahura, and the blow that comes from above, and are of benefit to the Aryan 
regions; they are invulnerable, and efficient in battle, and of the believers, both 
the terrifier and the terrified, implore them for help. [The ‘terrifier’ means those 
who overcome, the ‘terrified,’ those who are defeated, in battle]. The terrifier 
prays for going away |i. e., that the enemy, routed, may abandon the country, or 
merely, may flee from the field]; the terrified, for going away [i. e., that they may 
escape with their lives]. . 


With numerous hosts and good arms, and uplifted banners, these 
who live on high come down, in the hot fight, to the warriors, and carry 
on the combat, as strong warriors against the foes. And it is they who 
snatch victory from the Turanians, and break their power to oppress. 


[They] give much brightness [to those who sacrifice to them as Zarathustra 
did], the ruler of the corporeal world [of the Aryan land], head of the two-legged 
world [chief of the people of that land]; and they come to each of those who fear 
oppression. 


They are represented as coming to the clan at the time of a particular 
festival, inquiring who will sacrifice to them, and promising to bless those 
who shall do so. 

They show fair paths to the waters, created by Mazda, which remained 
for a long time in the same place, not flowing forward; fair increase to the 
trees, which, after they were created, remained long in the same place 
without growing; and paths for them to move in, to the stars, moon, sun, 
the lights without beginning, which stood long, motionless, for fear of the 
Daevas, but which now go forward 


to the far-winding of the way [on their immense circuits], to reach the winding 
which proceeds from the good Frashé-Kéréti.’ [‘This,’ Spiegel says, ‘is the time 
of the Resurrection. The meaning appears to be, that by the help of the Fravashis 
the sun and moon hold on their course, and measure out the time, which must 
elapse before the Resurrection.’| 


‘To reach the winding which proceeds from the time of the good Resur- 
rection’’ would be, it seems to me, mere nonsense. I take the meaning to be, 
that they travel, each in his proper path and circuit, to reach that path and 
circuit which begins when it rises again in the east; 1. e., that they never 
fail regularly to return to their place of rising, and from that again to 
traverse the sky. That is their ‘‘time of the resurrection.” 


They watch over the Sea Vduru-Kasha, the high [deep], and survey the 
Northern Stars, Hapt6é-Iringa [the Seven, Ursa Major], they, the 99,999, i. e., the 
numberless ones. They watch ‘over that body of Cama Kérécagpa, who is 
provided with the weapon Gaécus,’ and the seed of Zarathustra. 


506 IRANO-ARYAN FAITH AND DOCTRINE 


Spiegel attempts no explanation of the watching over the body of | 


Kérécacpa, and must be content with supposing that it refers to some 
comparatively modern legend of the preservation in some place of the 
body of that hero. 

Of the Seed of Zarathustra, Spiegel says: 


This is the seed from which will arise the yet unborn children of Zarathustra, 
who are to be the helpers at the Resurrection, 


which, I suppose, is a Parsee conceit. I imagine that the sentence means 
that the Fravashis of the dead watch over and protect the living descend- 
ants of the Bactrian Liberator of his people. 


If then, [the Yasht continues], one brings water out of the Sea V6uru-Kasha | 
[by a canal, for irrigation], and the majesty, created by Mazda, then the bold | 
Fravashis of the pure advance by myriads, longing for water, each for his kinsfolk, | 
for his clan, for his confederacy, his region, saying thus: ‘Our own region to be | 
quickened [made fertile] and rejoiced.’ . . . . Then those of them who come | 


down hither, bring water, each of them to his kinsfolk, his clan, his confederacy, 
his region, saying thus: ‘It is our own region—to further it, to increase it.’ 


Thus the dead, or their Fravashis, are represented as still retaining | 
their affection for their living kindred and people—surely a very beautiful | 


idea and most interesting tenet of the Zarathustrian faith. 


The water for irrigation must have been fresh, and therefore the Sea _ 


Voéuru-Kasha must have been either a body of fresh water, ora river. The 
Indus, in the Veda, is called a sea, and the Sea V6uru-Kasha may have 


been the Oxus, or the Caspian, which then covered a much greater extent | 
of country, washing, probably, the confines of Bactria, may have been a | 
great fresh-water lake. We find mention elsewhere of a mountain init. It | 
is evident that it was a real and not a fabulous sea, and if there was then a | 


mountain rising from its waters, it must have disappeared since, in some 
great convulsion of the country, which may have opened a connection 
between the ocean and the Caspian, and made its waters salt. 


They fight in the battle at their place, as each has a place and a spot to watch | 


over, like as a strong man, a warrior, keeps guard for a well-gathered kingdom, 
with weapons ready for war. 


The chiefs and rulers invoke their assistance, which they give, if not ill- | 


treated by them, and 


they bring him [the chief] forward, like as if a man were a well-feathered bird fi. ej | 


aided by them, he marches onward with the swiftness of a bird]. 


THE FRAVASHIS 507 


They are his weapons, his defence, his support, his wall. They take upon 
themselves against [they engage on his side against] the invisible Drukhs and the 
Varenian, wicked, against the revengeful, who attempts to harm, against the 
all-slaving wicked, the wicked Anra-Mainytis, so that not a well-drawn knife, a 
well-struck club, a well-aimed arrow, a well-thrown lance, or stones hurled by 
the slingers, destroy. 


These are the weapons of the Drukhs and the Varenians. They are 
therefore men, and the epithet applied to them, which is rendered ‘‘invisi- 
ble,’”’ must mean secret and stealthy. 

These Fravashis of the pure “stood on high’”’ when Cpénta-Mainyis 
and Anra-Mainyfis, the holy spirit and the evil, created the creatures. 


They torment the tormentings of Anra-Mainytis [they pursue and slay the 
unbelievers, the foes of the Aryans], that he may not stay the flowing of the 
waters, the growth of trees [preventing the stoppage of the canals, and the 
consequent death of vegetation]. 

All former Fravashis, we praise here, that Fravashi of Ahura Mazda, we 
praise . . . . the Highest, through His Holiness, whose soul, the Manthra 
Cpénta is, which is shining, lightening, fair, and the bodies [words of uttered 
prayer] with which He unites Himself, fair. 

Of the Amésha-Cpéntas, the efficient of the Amésha-Cpéntas . . . . the 
shining, with efficacious eyes, great, helpful, mighty, Ahurian, imperishable, pure. 
Who are all seven of one mind, all seven of like speech, all seven like-acting. Like 
is their mind, like their word, like their actions, like is their Father and Ruler, 
namely, the Creator Mazda. Of whom one sees the soul of another; how it thinks 
on good thoughts, how it thinks on good words, how it thinks on good works, 
how it thinks on Garé-nemana. Their ways are shining when they fly hither to 
the offering-gifts. 


Other Fravashis praised are those of the Fire Urvazista, of Cradésha, 
Nairyo-Ganha, Rashnu, Mithra, the Manthra-Cpénta, heaven, water, 
-earth, the trees, the Bull, of Gayo-Marathan, 


who first heard the mind of Ahura Mazda, and His commands, from whom He 
created the race of the Aryan regions, the seed of the Aryan regions, of Zarathustra, 
of the shining heaven, the strong boar, of the pure Fravashis, of the Paoiryé- — 
tkaéshas, of the Nabanazdistas, and of a great number of men and women, living 
and dead, including Aoighman, the Turanian, and the pure men and women in the 
Turanian, Ganian and Dahian regions, with all Fravashis of the pure, from Gayo- 
Marathran to the victorious Cadshyang. . 

[Spiegel says (note to Visp. viit.)]: The word Fravashis signifies both the souls 
of tlte departed, and the souls of those yet unborn, who according at least to 
the later opinions, were created by God in the beginning, and descend in turn to 
the world, from whence they return to Ahura Mazda, and offer up prayers at His 
throne for mankind. 


508 IRANO-ARYAN FAITH AND DOCTRINE 


They do better than that. They come to the earth and help the living 
Aryans in their wars. Those of the unborn and of the living do the same. 
Nor are they souls; for there are Fravashis of the waters, heaven, earth and 
trees, and of Ahura Mazda, the Amésha-Cpéntas, the Manthra-Cpéntas 
and Cradésha. And finally, the followers of Zarathustra never conceived 
of Ahura Mazda as a being in human shape, sitting on a throne. 


In note to Fragment (xxxix.) Kh. Av. he says, much more correctly: 


The Fravashis are of spiritual origin, created before the corporeal world, to 
which they at first hesitated to descend [though the latter phrase expresses, I 
think, a misconception]. 


In the Fragment, the question is asked of the Creator: 


Whence are here the souls of the deceased, the Fravashis of the pure? [And 
Ahura Mazda answers], From Cpénta-Mainyii is their origin, from Vohtii-Mané. 


That the Fravashis are not souls, is evident from other passages. In 
Yacna lv. it is said: 


The Fravashis of the pure, which are desired by us, for the souls. [And in 
Yagna xxvt.], We praise the place, the law, the consciousness, the souls, the 
Fravashis of the pure men and women here. 


But in the same it is said, twice, “‘the souls of the pure deceased, are 
the Fravashis of the pure;’’ 1. e., of the living believers; which seems plainly 
enough to declare that the souls of the dead become the Fravashis of the 
living. 

In the Gathas the Fravashis of the pure are barely mentioned once or 
twice; and the notions of the later Yacna and of the Khordah Avesta in 
regard to these beings are no doubt of comparatively modern origin. In 
Yacna xxvt., the Fravashi of Ahura Mazda is praised with those of the 
Amésha-Cpéntas and the soul of the well created cow. 

In the later Yagna the Fravashis of the Pure are often mentioned, that 


of Zarathustra, those of the men who first had the [true] faith, of the nearest . | 


relations; the Fravashi of the well-created Cow and of Gaydé-Marathan 
(Ch. xiv.), the souls of the deceased, the Fravashis of the Pure (xviz.), the 
Fravashis of the Paoiryé-tkaeshas, of the Nabdanazdistas, of the Yazata 
with renowned name (xxii.); and these, and ‘‘the Fravashi of my own Soul” 
(xx111.). In this chapter, also, the Fravashis of Ahura Mazda, the Amésha- 
Cpéntas, all those of the Heavenly Yazatas are invoked, with those of 
Zarathustra, Gay6-Marathan, and other heroes, and ; 


every pure female Fravashi, of those who have ever died on this earth, pious 
women, maidens grown up and not grown up, diligent, who dwelt here, and are 


THE FRAVASHIS 509 


gone away from these dwellings, who meditate and perform good offering and 
praise [are invoked, with others, and] the Fravashi of my own soul. 


Of course the Fravashi and the soul are different things, with the living, 
at least; their Fravashis being the souls of the dead. 

Yagna xxvt. praises, besides the Fravashi of Ahura Mazda and those of 
the Amésha-Cpéntas, and of Zarathustra and other heroes, those of 


the Nabazdistas, the pure here, who were protectors of purity [with those of] 
the deceased pure, ,the living pure, the yet unborn, forward-stepping profitable. 


Advancing, in time, to the period of the birth of those to whom they are 
to belong, and giving aid to the living, and also, besides the Fravashis of 
the Pure who belong to the region, those 


of all the pure beyond the region [which, Spiegel says, proves that the Zara- 
thustrian religion was not confined to a single territory]. 


It proves, also, that the “‘region’”’ in which Zarathustra lived was the 
mother-country, having extensive colonies beyond its limits, which we have 
already learned from other passages of the Avesta. 

All that is found in the Vendidad of any importance in regard to the 
Fravashis, is in the nineteenth Fargard. 


Praise thou, O Zarathustra, my Fravashis, Ahura Mazda’s; the greatest, 
best, fairest, strongest, most understanding, best-formed, highest in holiness, 
whose soul is the Holy Word . ... I praise the strong Fravashis of the 
pure, which are profitable to all creatures [which benefit, and give assistance to, 
the believers, created by Ahura-Mazda]. 


Guigniaut, in his Edition of Creuzer’s Religions of Antiquity (Vol. 1i., 
p. 702) says that the Fervers (Fravashis) are pure models, ideas of beings in 
the creative thought of Ormuzd (Ahura Mazda), and at the same time their 
celestial protectors, their guardian angels, their patrons, and not their souls, 
from which they are distinct, although they unite with them to become 
incarnate on the earth. And,at page 708, that they are immortal portions 
of the Infinite Intelligence, which appear to have their centre and principle 
in the divine word Honover (Ahuna-Vairya, which is not a Word, but a 
prayer, of the same nature and efficacy as the prayers Ashem-Vohu and 
Yenhe Hatanm, and in no sense resembling the Platonic Logos). 

The Fravashis of men are produced by or from Ahura Mazda, through 
Vohfi-Manéd (mind-being, or intellect-being), and cannot be ideas, or 
Tapadeyuara or models. The word continually translated ‘‘soul’’ in the 


510 IRANO-ARYAN FAITH AND DOCTRINE 


Zend-Avesta, means the Vital Principle; Mainyu or Manas is the Intellect, 
and the Fravashi is the Soul, or spark of the divine light; the Very Self. 
The Fravashi of Ahura Mazda is His Very Self, of which Cpénta-Mainyu, 
The Divine Mind or Intellect, is an emanation. 

The Kabalistic enigmas in regard to the three immaterialities in man, 
Nephesch, Ruach and Neschamah, and the Anima, Mens, Spiritus and 
Psyche of the commentators will serve to explain the Zarathustrian idea in 
regard to the Fravashis. It is quite evident that the Fravashi of Ahura 
could not have been imagined to be something distinct from Himself. How 
could there be a pre-existent idea or model of the Very Deity, the Infinite 
and Immortal? 

There is one verse in this Yasht that needs to be noticed, without 
reference to the Fravashis. It is the sixteenth, of which the first lines are, 


in Spiegel: 


Through their brightness and majesty is the man born, the gatherer and 
congregator, who willingly obeys speech, possesses deep understanding, who goes 
against the scorners before the back of the countryman. 


It is said in note: 


These words are doubtful and obscure. The word rendered ‘countryman,’ 
(Gaotema) does not occur elsewhere in the Avesta. 


Haug makes this read: 


By means of their splendour and beauty, that ingenuous man (Zarathustra), 
who spoke so good words, who was the source of wisdom, who, before Gotama, 
had such intercourse (with God), was born. 


And he says, in note: 


Gaotema, in the original, is the proper name of Buddha, the founder of 
Buddhism. Its Sanskrit form is Géutama. That Buddhism was spread at Balkh 
is well known. if 


At page 223, he considers this ‘‘a certain historical hint,” as to the age 


of the Yashts. Taking Gaotema to be‘the name of Buddha, he says: | 


That Buddhism was spread in Bactria at a very early time, we know from 
other sources. Buddha entered Nirvana (died), in 543, B. C. Before his lore 
could spread in Bactria, at least 100-200 years ‘must have elapsed since the 
Master’s death. Thus, we arrive for the Farvardin Yasht (in language and 
ideas, there is no difference between it and the others) at-about 350-450, B. C. 


THE FRAVASHIS 511 


He thinks that Zarathustra lived not much later than 1200 B. C., and 
fixes the age of the larger part of the Vendidad at about 900 or 1,000; and 
that of the younger Yacna at about 700 to 800 B. C. 

Gotama is the name of a Rishi in the Mahabharata. To claim it for 
Buddha exclusively is slender ground for a theory of any kind. 

Instead of meaning “‘protector,’’. for which I can find no warrant, 
Fravashi, I think, is derived from the verb vas, the original form of ush, 
“to shine’ (Sanskrit); or from vas, ‘‘to dwell, to live;’’ with pra, ‘‘before,”’ 
prefixed. 

All this is unquestionably one of the most interesting features of the 
Zarathustrian faith, and merits a much more careful and exhaustive con- 
sideration than I am competent to give it. It is said to be by the aid of 
the Fravashis of the true believers, living, dead and unborn, that Ahura 
Mazda upholds the sky, keeps the rivers filled with water, supports the 
broad earth, and causes the Aryan race to increase and multiply. 

They even enable the lights of the sky to perform their revolutions, 
uphold Cpénta-Mainyfi, and support the sky and earth. They hear the 
invocations addressed to them by the pious believers, and grant their 
prayers. They originate from Cpénta-Mainyfi and Vohfi-Mané, and the 
Fravashi of the dead hero is the soul of the Manthra, i. e., is to it what 
vitality is to the body; as that of Ahura Himself is the Soul of the Holy 
Word, and of the Manthra Cpénta. Ahura Himself is Intellect, Light and 
Being, and all the Fravashis are sparks, as it were, of His Intellect, which, 
all originating from it together, advance in long procession with time, to 
become momentarily visible, by means of their union with being and the 
body, during the life here. | 

The ideas of the Kabalah will serve to explain those of the Zend-Avesta. 

In the Porta Celorum (Dissert. vi. Ch. xii. §3), it is said that Nephesch 

is the life of the body, depending from the rational mind (anima) . 
That which subsists by itself, is extended into the body, and uses it as an 
instrument, is called Ruach, spirit. But Neschamah is the essential 
intellect of the mind, infused into it, from the supernal, divine and general 
intellect. And the union and adhesion of the particular intellect with the 
formal and general intellect, such, that is to say, that the former subsists 
and operates wnder the latter, and under its action, is called Chazjah, and, 
finally, Jechidah, in my opinion, is the union of the mind (Anima), whereby 
it becomes like unto its first cause, and coheres and is connected with it, so 
that this is, as it were, its head, heart or centre, wherefrom it depends 
[de-pendere, to hang down from], to which is referred whatsoever it is, and 
whatsoever it contains and effects. 


512 


said: 


IRANO-ARYAN FAITH AND DOCTRINE 


In the Bath Alohim of Rabbi Abraham Cohen Irira (Chap. iii. §1), it is 


Metatron is... . the chief of the angelic host... . and by him 
and his hosts, spirits are given to men. But Sandalphon is chief and prince 
over the Ophanim, . . . . and is the root of the inferior minds in men; 


those which the Platonists call minds impressed by bodies, which are not found 
beyond them, and do not act outside of them, being, as it were, by their own 
nature, corporeal. Whence spirits and intellects are distinguished from these, 
and subsist by themselves and are eternal, because they are incorporeal. 

Chapter v. §7. Metatron is the first and universal soul [Psuché], subsisting by 
himself: Sandalphon is vitality, which is in the first body, to-wit, that heaven, 
which is called Araboth, otherwise, the Empyréan or Primum Mobile . . 
The two, together, may be called the heart and brain of the world. 

§8. Metatron, as an incorporeal intelligence, subsists per se, but Sandalphon, 
as a phantasy and sense, is united with the body. He (the former), as an abstract 
and separate intellect and motor; she (the latter) as Psuché and compound motor; 
he, as the end of motion, and she, as the execution of the same. 


In the treatise, De Revolutionibus Animarum, of Rabbi Jitzchaq Loria, 
(Part 1. Chapter i. §7), it is said: 


Psuche, which is called by them Nephesch, is the vital spirit, not in so far as 
corporeal, but that innate, primitive and seminal one, . . . . with which 
correspondeth the vegetative or plastic soul of the philosophers, and the epithu- 
mettkon or concupiscible, of the Platonists. The spirit, which they call Ruach, is 
a certain higher degree, corresponding with the sensitive soul, and the £6 thumikon 
of the Platonists, the irascible. The third degree is called by them Neschamah, 
to which the rational or, rather, intellectual soul correspondeth, and the to Logicon 
of the Platonists, also, the nous or mens . . . . The fourth degree, which 
they call Chajah is a certain more sublime vitality, which supervenes to a man 
from beyond him, and not only penetrating within him, but also going about 
without him. The fifth degree is a certain singular union and concourse or presence 
of the Divinity, which is called by them Jechidah . . . . to which degree 
few ascend permanently, except the Messiah. 


I take the following very curious passages from the Synopsis Libri Sohar 
of Rabbi Jisaschar F. Naphthali: 


Title xiii. Porta Spirituum. 8. Two angels go forth with each soul, one on 
the right hand, the other on the left. And if the man is virtuous, they protect 
him, but if he is not, they accuse him. 

15. Psuche is annexed to the body, and the spirit to Psuche, and the mind 
[mens] to the spirit, like unto the light of a lamp, which adheres to the wick, 
while the flame all the time ascends. 


20. At the time of the creation, all souls [anime] were clothed with the form 
of this world. 


THE FRAVASHIS 513 


21. When a man is born, his spirit finds no place that it may extend itself in 
the body; hence, it subsists in some certain place, until the body grows to the due 
size, and then the spirit is expanded through it. 

22. When a man is born, he sometimes receives the psuche alone, and neither 
spirit nor mind in addition to it, but when he afterwards walks in the way of the 
virtues, spirit and mind are superadded to it. 

29. The vital soul [psuche] and the spirit are conjoined with each other, but 
the place for the mind is concealed. 

34. To every just man there are two spirits; one for this world, and the other 
for the world to come, and, therefore, their names are doubled . 

38. The soul flies forth from the place of its origin, and waits in some certain 
place, until a body is formed for itself, into which it may enter, as the embryo is 
formed in the womb of the mother, which remains there until the time of its 
egress comes. 

Same Title: é dictis in Exodum. 23. In the night-time, in sleep, all souls 
(anime) ascend on high, and if they are just, they ascend even to the place which 
is called the Holiest; if not, they are expelled from it. 

38. There are spirits which mingle vain things with those truths that are 
opened to men in dreams, from the holy place. 

39. There are two spirits, which are sometimes Incubi and sometimes Succubi, 
and appear to men in sleep, with the forms of beautiful women, and excite lust 
in them. 

47. To the right side that is holy, a certain good companion is given, who 
benefits men, in this and the future world, and resists those who prepare evil 
plots against the man, and ascending, annihilates these. But on the left side is 
an evil companion, and if one devotes him to magic arts, this companion associates 
himself with him. 

49. Some are appointed prefects for those who do subjugate their own evil 
concupiscence. . 

50. Some are constituted przfects for those who are students of the law, and 
join themselves to them, and with them study law. Also, for those who visit the 
sick, and they indicate to these what penance is to be undergone by them. 

xiii. é dictis in Leviticum. 15. The soul of a man, before it comes into the 
body, remains in the presence of the Most Holy God, in the form of this world, 
and it descends into the lower Paradise, and there enjoys delights for thirty days, 
and again ascends, and is then created [1. e., sent into this world]. 

xiit. é€dictisin Numeros. 1%. The soul hasa father and a mother, in the same 
manner as the body has. 

11. There are three kinds of Demons; for some are like angels; some like 
men and some like brutes. But Asmodzus with all his people are Jewish Demons. 
15. The spirits of the just dwell in the upper regions, before they descend. 

21. The spirit of man has its origin from the side of the Holy Spirit, and his 
mind proceeds from the ‘Tree of Life.’ 


In the following passage (Title xiii. é dictts in Genesin, 42) the reader 
will find reproduced the Parsee (perhaps Avestic) ideas as to the female 
demons, the Pairikas: 


There are demons who are termed the plagues of the sons of Adam, and the 
females of this species sport in the night with a sleeping man, and with the seed 


514 IRANO-ARYAN FAITH AND DOCTRINE 


drawn from him generate other demons like unto men, only without hair, and | 
the males of this species, in like manner, sport with women, etc. | 
Title 1. Lumen Legis: in Leviticum. Suppl. 6. There are several souls | 
[anime] in man, but no one of them enjoys the liberty of speaking in the presence 
of the Most Holy and Blessed God, except that one which is called Neschamah, 
mind [mens]. Wherefore, it is called the Spirit that speaks. 
Title viti. Porta Festorum: in Genes. 3. At the time of the new moon, and | 
on the Sabbath, the soul [Psiiche] enjoys the delights of the spirit and of its mind. 
16. At the time of the new moon, when the spirit ascends, to enjoy the delights | 
of Paradise, it must enter into that cave where Adam and the patriarchs are, and 
there a certain tablet is given to it, to serve as a sign, and by means of this, it | 
enters into Paradise, where the cherubim stand with the flaming sword, and, if it | 
is worthy, they look at the tablet, and open Paradise to it, but if it is not worthy, 
etc. 


See Col. 229 and 230, where it is described how the soul, spirit and mind 
enjoy the converse of each other, at the feasts of the new moon and of 
the Sabbath, and others of the greater feasts. 


Id., in Exod. 7. From what place there comes to man, on the day of the | 
Sabbath, another soul [anima], hitherto superfluous. 

9. Of the superfluous soul [anima], which is the descending spirit, that is | 
superadded to men, and when it descends, is first bathed in aromatic liquors in | 
Paradise. 

24. Of the reward of the spirit, in the lower Paradise, and what in delights 
this enjoys, on every Sabbath and at every full moon, of those of the higher kind, 
with its mind. 

25. Many chiefs [spirits or angels] are appointed, who, when that redundant 
soul, which is superadded to the Israelites on the day of the Sabbath, again departs, | 
go away with it, and avert all sorrow and sadness and grief from the Israelites. 

34. On the nights of the Sabbath, of the-feasts and new moons, the soul 
[Psuche], separated from the body, assumes the same form [speciem]| in which it 
lived, and is clothed with the same body and bones. And unless men were, on 
account of their stupidity, blind, as it were, they could see it, about the close of | 
the Sabbath, and of the feasts and new moons. 

45. On all new moons and Sabbaths, the soul of the just comes unto those 

-sinners who are undergoing their punishment, even as it does to those who bear | 
certain evils on account of the unity of the Most Holy and Blessed God, and | 
going away, it announces these to the Messiah, who there foretakes upon Himself | 

a part of their pains, unless he did which, it would be impossible for them to 


subsist. 
Id., in Levit. 12. On the day of the Sabbath, yet another soul [anima] is ) 
siiberadded to man, from the world that is to come. | 
Id.,in Num. et Deut. 4. When the Sabbath begins, ie supernumerary souls * 
aun upon the holy people, and the souls of the just ascend. 
Title x. Semita Justorum. in Genes. 76. Two angels accompany a man 
during the whole day, and if he does any good work, he, who is on the right hand 
assists him. 


THE FRAVASHIS 515 


Title xt. Porta Retributionis: in Levit. 12. For which reason, Psuche, Spiritus 
and Mens receive their reward in three different places, even as man first also, at 
least receives the soul [psuche], then the spirit, and last the mind. 

15. The power of the just is greater in their death, than while they are living; 
for living, they exist in this world only, but after their death, they are found in 
all the worlds. 

Id., in Num. et Deut. 2. The spirit, in the lower Paradise, is clothed with the 
same form wherewith it lived here, and it on every new moon and Sabbath ascends 
and unites itself with the mind or soul [animé sive mente]. 

8. Also, the just perfect descend into the infernal region, and bring thence 
many men, who meditated repentance in this world, but were prevented by death. 
9. The spirit is not clothed with the clothing of that world, until the body 

* has been buried. 


Paul, in his first letter to the Thessalonians, says, ‘‘I pray God your 
whole soul and spirit and body be preserved.’’ And the rpivepys brooraats, 
TWUATOS, TYEYMATOS KaL Wuxns, the tripartite hypostasis of body, spirit and 
soul, was familiar to the Fathers of the Christian Church. Irenzus says: 


There are three things of which the entire perfect man consists—flesh, soul 
spirit—the one, the spirit, giving form; the other, the flesh, receiving form. The 
soul is intermediate between these two, and sometimes, following the spirit, is 
elevated by it, and sometimes, consenting to the flesh, falls into earthly concu- 
piscences. 


And Origen says: 


There is a three-fold partition of man, the body, . . . . the spirit, by 
which we express the likeness of the divine nature, in which the Creator, from 
the archetype of His own mind, engraved the eternal law of uprightness by His 
own finger, and by which we are firmly conjoined to Him, and made one with 
Him, and then the soul, intermediate between these two. 


In the letter to the Hebrews, ww. 12, the Word of God is said to pierce 
even to the dividing asunder of soul and spirit. In the Alexandrian 
philosophy, the same distinction is recognized, the mvevpa being the 
rational soul, the mind, the reason; and the Wy7 the sensitive soul, that 
which desires or lusts. Josephus says that God inserted in man a spirit 
and a soul; and the same is said in the Book of Wisdom, xv. 11. So, in 
the Book of Enoch, the spirits of the souls (ra rvetpata trav Puxev), of 
deceased persons, are spoken of, and spirits going forth from their souls 
as from the flesh. : 

The following quotations, for which I am indebted to the Origin of 
Christianity, of a learned Hebrew, Rabbi Wise of Cincinnati, will show 
what the Fravashis were, and how fully the Zarathustrian notions in 
regard to them were adopted by the Hebrew Rabbis during and after the 
captivity at Babylon. 


516 IRANO-ARYAN FAITH AND DOCTRINE 


These ancient Rabbis and their successors maintained that, 


all souls that were on earth from the days of Adam, and all those who will appear 
on it hereafter, were created when the world was made, and they are now in 
Paradise (Tauchuma Pekudi). [The highest of the heavens is called Araboth.] 
There are the souls of the righteous, and also, those spirits and souls that will 
hereafter go on earth (Hagigah. 12b). There is a treasury in Heaven, which 
is called Guph, where are all the souls of those to be born hereafter, and all of them 
were made and placed there in the beginning (Rashi to Hagigah. 5a). The 
Lord held a council with the souls of the righteous, and then He created the 
world (Bereshith Rabba. 8). The soul dislikes to go forth from behind that 
curtain, that place of purity, where the souls are kept [therefore, it is said], against 
thy will thou art formed, against thy will thou art born, against thy will thou 
livest, etc. (Aboth wv. 29). Before the child is born, it is taught the whole of 
the law; when it enters this world, an angel comes and strikes it upon its mouth, 
and it forgets all (Nidda. 30b). All the souls stood at Mount Sinai, when 
God gave the law. The Son of David will not come before all the souls shall 
have lived in bodies (Jebamoth. 62 and elsewhere). 


These pre-existing souls are the angels, according to the Rabbis, and 
the returning souls attain different degrees among the heavenly hosts, 
according to their piety, or they become demons according to their wicked- 
ness on earth. , 


I shall inquire as to the meaning of the word Frashé-kéréti, and of the 
verse in which it occurs, under the head of ‘‘Resurrection and a Future Life.” 
The ‘‘body”’ of Cama Kéréca¢pa, which the Fravashis ‘‘oversee’’ (pro- 
tect), 1s either the people over which he reigns, or the force of soldiery | 
which he commands. The word is used elsewhere in the same sense, in 


regard to Zarathustra. Either is his body, because his mind and will 
inspire it. 


THE ARYAN MAJESTY. 
THE KINGLY MAJESTY. 


Astdd-Yasht: Kh. Av. xxxiv. (18): Satisfaction to the majesty of the 
Aryans, created by Mazda... . 

1. Ahura Mazda spake to the holy Zarathustra: I created the Aryan majesty, 
many herds of cattle, much kingdom, very brilliant, well-won understanding, 
well-won wealth, as an adversary against Azi, as an adversary against the evil- 
minded. 


By the “evil-minded,”’ Spiegel thinks, ‘‘are probably meant all the evil- 
beings mentioned in the next verse.’’ On the contrary, by it are meant 
those who are unbelievers and false of faith. The ‘‘Aryan Majesty”’ is evi- 
dently the Aryan power or state, political, social and religious. It is simply 
the Aryan greatness and supremacy. 


2. It torments Anra Mainyifis, who is full of death; it torments Aéshma with 
terrible weapons; it torments Bushyancta, the yellow. It torments the sickness 
spread abroad, the deadly Apadshé, the non-Aryan regions. 


For the infidels whom it conquers are creatures of Anra-Mainyus and the 
Daevas. And, of course, if the greatness, splendour and prosperity of the 
state were once conceived of as a somewhat divine, which was efficient 
to overcome enemies and the spirits and powers of evil, it could with equal 
reason and sense be deemed to have the power to conquer epidemics as 
injurious to the state as war. And, even, as these make it unprosperous, 
the annihilation of the sickness was necessary to the existence of the 
majesty. The existence of one involved the annihilation of the other. 


It is not so easy to determine precisely what was meant by “‘the 
Kingly Majesty.” 


Zamyad-Yasht: xxxv. (19): Satisfaction be to the Mountain Ushi-daréna, 
created by Mazda, possessing much brightness, to the Kingly Majesty, created by 
Mazda, the Imperishable Majesty, created by Mazda. 


Then a great number of mountains are named, in six verses, and their 
number given in the seventh, and the eighth is: 


For its brightness and its majesty, I will offer to it, with audible praise, to 
the strong Kingly Majesty with gifts. The Majesty, created by Mazda, we praise. 


518 IRANO-ARYAN FAITH AND DOCTRINE 


It is thus in some way closely connected with, or appertains to the high 
mountains of the Paropamisus. 


9. The strong Kingly Majesty, created by Mazda, we praise, the much- 
obtaining, working on high, salutary, shining, possessing strength, which is placed 
over other creatures. 

10. Which belongs to Ahura-Mazda: 

15. Which belongs to the Amésha-Cpéntas: 

22. Which belongs to the heavenly and SET Yazatas, the born and 
unborn: ‘ 

26. Which belonged to Haéshyanha, the Paradhata, for a long time, when he 
ruled over the seven-portioned earth [the land of Seven Kareshvares]. 

28. Which united itself to Takhma-Urupa, the weaponless, when he ruled 
over the seven-portioned earth. 

31. Which united itself with Yima.. . 

34. Then, when he, untrue, began to love lying speech, then the Majesty 
visibly flew away from him, with the body of a bird... . 


35. First removed itself the Majesty, . . . . with the body of a bird, 
flapping with the wings. There Mithra seized this Majesty. 
36. When for the second time the Majesty departed ... . then the 


Son of the Athwyanian Clan, the Strong Clan, Thraétaéna, seized this Majesty 


37. When for the third time, . . . . then the valiant-minded Kéréga¢pa 
seized this Majesty . . . 
45, 46. The Strong Kingly Majesty . . . . in which Cpénta-Mainyds 


and Anra-Mainyfis viewed themselves. In. this each of the two plunged his 
imperishable very swift limbs. 

47. Then stepped forward, the Fire, of Ahura Mazda, thinking thus: ‘I 
will seize this Majesty, the Imperishable.’ 


Azhis the Dahaka forced the fire to let it go, and himself seized it. 
The fire, in turn, by threats, forced him to let it go. Then: 


51. This Majesty spread itself abroad to the Sea Véuru-Kasha; there, the 
Navel of the Waters with swift horses seized it, desired it (saying): I will seize 
this imperishable Majesty, to the depths of the Sea Véuru-Kasha, the deep, in 
the depth of the deep canals. 


Then the destroying Turanian Franracé endeavoured to take it from 
the Sea Véuru-Kasha, 


desiring after the Majesty which belongs to the Aryan regions, the born and the 

unborn, to the pure Zarathustra [but it removed itself out of the way]. Then 

rose that outflow of the Sea Véuru-Kasha, which bears the name of Hucravao. 

[At his second attempt, and like failure], arose the outflow of the Sea Vduru 

Kasha, the canal which bears the name Vanhazdao. [At the third], the outflow 
. the water which bears the name Awzdanva. 


THE ARYAN MAJESTY 519 


This Kingly Majesty united itself with “the Sea Kancu, which is in 
connection with Haétumat, as the Mountain Ushidhao, about which many 
waters connected with mountains, flow around.”’ 


69. Then is the Kingly Majesty the Saviour of the Aryan regions, of the cow 
which is harnessed for the way, as protection for the pure men and the Mazda- 
yagnian law. 

71. (The Strong Kingly Majesty) united itself to Kavi Karata, to Kavi 
Aipivohu, to Kavi Ugcadhan, etc. } 

72. That they all might be swift, earl healing, shining, gifted with might, 
all kings, accomplishing great deeds. 


These being unquestionably Aryan chiefs, we must conclude that the 
words rendered ‘“‘healing’’ and “‘shining”’ are wretchedly translated. The 
former, no doubt, means, freeing the country from evil and mischief; and 
the latter, ‘distinguished,’ or ‘‘glorious,” or “‘illustrious.”’ 


74. Which united itself with Kavi Hucrava, for the well-created strength, 
for victory, created by Ahura, for the smiting which comes from above, for the 
well-learned precept, for the precept not to be disarranged, for the precept which 
cannot be smitten, for the smiting of the foes here. 

75. For robust strength, for the Majesty created by Ahura, for health of 
body, for heavenly good offering, wise, gathering, shining, white-eyed, helping 
out of distress, manly, for wisdom for future attaining to Paradise. 

76. For brilliant kingdom, for long life, for all favour, for all healing remedies. 

79. Which attached itself to the pure Zarathustra, for thinking the law, 
speaking the law, fulfilling the law, 

84. Which attached itself to Kavi Mistdcba for thinking the law, etc. 

89. Which attached itself to the victorious Cadshyang and the other frichde. 
that he might make the world progressive [causing the Aryan realm to extend 
and improve], not growing old, immortal, not stinking, not rotten, ever-living, 
ever-profiting, a kingdom according to wish, that the dead may rise, that immor- 
tality may come for the living. 


The Yasht then concludes with a description of what is to occur when 
-Actvat-Erété ‘“‘uplifts himself from the water Kancuya, a messenger of 
Ahura Mazda, son of Vi¢pa-taurvi’’—‘‘The future Saviour,’ Spiegel 
says; but this is seriously to interfere with the prerogatives of Cadédshyan¢ 
[Sosiosch], whom all the writers have taught us to consider as the 
Persian Saviour. I will inquire into the claim of each hereafter; the 
Aryan race needed no ‘“‘Saviour”’ in our conventional meaning of that word; 
but only liberators, to free them from the rule or harassings of the northern 
‘infidels. Every Aryan was a creature of Ahura Mazda, and the doctrines 
of the fall of man and the necessity of redemption by a Saviour or Redeemer 
do not find their origin in the teachings of Zarathustra. 


Yagna lix. 13, 14. May the brilliant Majesty never be extinguished for 
this dwelling, nor the brilliant riches, nor the bright heavenly descendants. [This 


520 IRANO-ARYAN FAITH AND DOCTRINE 


Majesty, Spiegel thinks, is probably that of the father of the household, which 
resembled the Kingly Majesty, only less in degree]. 


Yagna 1. 42. And the Kingly Majesty, created by Mazda, and the inde- 


. 
| 
| 


i 


structible Majesty, created by Mazda. [Spiegel says: ‘The Kingly Majesty — 
refers to a peculiar ray, or divine light, possessed by Yima, which was afterwards — 


taken away from him on account of his bad deeds, and with it, disappeared — 


i 


happiness and blessing. (Cf. Weber, Indisch Studien, iti. p. 412.) The Imper- | 


ishable Majesty refers, according to the gloss, to the Spiritual Majesty of the 
Athravas and Herbeds, which is to be obtained through wisdom.’] 


One is tempted to inquire what is meant by the former of these ‘“‘explana- 
tions?’ It leaves us as far from knowing what the ‘‘Kingly Mayjesty”’ 


was, as we were before hearing it. Was the “peculiar ray,” or the ‘‘Divine | 
Light” a visible light that invested Yima, an aureole or something of the 
sort; and if so, why was the “‘imperishable’’ Majesty a ‘‘Spiritual Majesty,” | 
and not a similar “ray”’ or “‘light’’? ‘‘Cloven tongues, like as of fire, sat | 
upon”’ the Apostles, we are told in Acts i. 3, 4, ‘‘and they were all filled | 
with the Holy Ghost;’’ but the Zend texts give no hint that the Kingly 


Majesty was anything of this sort. 


What, again, is ‘Spiritual Majesty?’”? What does the phrase mean? | 
As currently used among us, nobility or greatness of soul, a lofty and self- | 
reliant mind, free of all baseness and littleness. But this, I think, in no | 
wise expresses the Zarathustrian idea; nor does the text hint that, whatever | 
it was, this ‘indestructible’? majesty belonged to the priests of any degree. | 
At least, however, “Spiritual Majesty’’ means something; while ‘‘a peculiar | 


ray or divine light’’ means nothing certain or definite, at all. 


Both ‘‘Majesties”’ are one and the same Majesty; and it belongs to the | 


chiefs, rulers or kings, and not to the priests. Cpénta Mainyfis and Anra 


Mainyus bathed in it, and then produced their emanations. It cannot | 
be vulgarized into a “ray of light,’’ nor into the “Spiritual Majesty” of a 


priest. 


Atas-Behram-Nyéyis: Kh. Av. xi.. 3. To the Fire, the Son of Ahura Mazda; 
to the Majesty, the Profit, created by Mazda; the brightness of the Aryans, 
created by Mazda; the Kingly Majesty, created by Mazda. To the Fire, the Son | 


of Ahura Mazda, to Kava Hucravanha, to the Vara of Hucravanha, to the 


Mountain Acra-vanta, created by Mazda, to the Vara Chaechacta, created by — 
Mazda, to the Kingly Majesty, created by Mazda... . Holy Fire, War- | 


rior, Yazata with much majesty, Yazata with many healing remedies. 


This passage is repeated in the Sirozah, 7. 9 and ii. 9, the phrase in the | 


latter being, ‘‘The Mighty Kingly Majesty.’ Haug says (Essays 195), 


speaking of the Ashtad Yasht, that the name Ashtad is to be traced to the | 
Zend word Arstét, i. e., “height.” I do not think it can be traced to that — 


word; and do not believe that Arstdt meant “height.” 


THE ARYAN MAJESTY bf 


The word Ashtad does not occur in the Yasht. 


The Desturs [Haug says], understood by it, the height of mountains, and 
this short chapter was so named, only for distinguishing it by a separate name 
from the two other Yashts, Zamyad and Vanant. [He says]: The brightness 
of the Aryan countries [in Spiegel, ‘The Aryan Majesty’, i. e., their riches and 
wealth in trees, cows, sheep, and all other things of the good creation, which are 
the most effective means for destroying the works of the devils, and for pre- 
serving everything in its original purity, and the Ashi Vanuhi bérézaiti, i. e., the 
good high truth, are invoked here. 


, 


The Zend word which he renders by “brightness,’’ and Spiegel by 


“majesty, is garénd. He says: 


The name Zamydd refers to the earth. She is not directly invoked in this 
Yasht, which is chiefly devoted to the praise of the brightness (garéné), above 
mentioned. In it [he says], we find invoked the mighty brightness, which was 
peculiar to the Kavis (the chiefs of the Iranian community in ancient times, 
chiefly before Zoroaster). Ahura Mazda produced it at the time of creating all 
that is good, bright, shining, and propagates life. It attached itself generally to 
one of the great heroes of antiquity, such as Thraétaona, Yima, etc., and enabled 
him to achieve great feats. This heavenly brightness is essential for causing the 
dead to rise at the end of the world. 


Verses 88, 89 and 90 are translated by Haug as follows: 


This splendour attached itself to the Hero (who is to rise out of the number) of 
prophets (called Soshyanto), and to his companions, in order to make the life 
everlasting, undecaying, imperishable, imputrescible, incorruptible, for ever 
existing, for ever vigourous, full of power, at the time, when the dead will rise 
again, and imperishableness of life will exist, making the life lasting by itself. 
All the world will remain for eternity in the state of purity; the Devil will disappear 
from all those places whence he used to attack the religious men in order to kill, 
and all his brood and creatures will be doomed to destruction. 


The latter part of which really means, that the lands where the true reli-- 
_gion is taught will have peace and prosperity, the Drukhs disappearing from 
it in due time. As soon as the true believers become strong enough to 
conquer them, they will abandon the country or be slain. | 

Ashtad is, unquestionably, from the Sanskrit verb as or ash, ‘“‘to shine;”’ 
and means ‘‘shiningness, ’’ i. e., ‘“‘brilliance, splendour.”’ 


[Bopp says, §817, note, that] Kharéné [the kh here being the q of Haug], 
meaning ‘lustre,’ is from the verb khar, ‘to shine,’ with which corresponds sur, 
from svar, in Sanskrit; whence, also, khdthrém, ‘splendour.’ From sur, ‘to possess 
superhuman power, to shine,’ in Sanskrit, comes sura, i. e., svar-+a, ‘the sun,’ and 
‘a God,’ and sé#ra, stiri and sfrya, ‘the sun.’ Svar, i. e., su-+-an (with n for r), 
‘the sun, splendour.’ 


522 IRANO-ARYAN FAITH AND DOCTRINE 


This “Aryan Majesty”’ or ‘‘Splendour”’ is the greatness and glory of the 
Aryan people and race. Our own words “‘brilliant,’’ in the phrases, 
“brilliant promise, or brilliant future, brilliant talents,’ etc., ‘““splendour 
of fame or achievements, lustre of reputation, illustrious,” all take us back 
to the original idea of radiance and brilliancy as the effects of light. 

And so we find in the Zamyad Yasht, the Strong Kingly Majesty 
mentioned in connection with mountains, and particularly with Ushi- 
daréna (‘‘district of light,’’ Haug); and Ushidhdéo (‘‘Creator of light,” 
Haug); and styled 


the working on high, salutary, shining. [It] belongs to Ahura Mazda, the Amésha- 
Cpéntas, the Yazatas, to the rulers Hadshyanha and Takhma Urupa. It united 
itself with Yima, while he ruled, and departed from him when he deserted the 
true faith. Then Mithra possessed himself of it, and after him, Thraétadna, and 
Kérécagpa. Cpénta and Anra-Mainytis viewed themselves in it and bathed in 
it. The Fire seized it, and Azhis, the Serpent; the Turanian Franracé endeavoured 
to find it, and failed. Then it united itself with the Sea Kangu. It is the 
Saviour of the Aryan regions, and the un-Aryan regions cannot destroy it. It 
united itself with various Kavis, that they might become powerful and prosperous 
rulers, and be victorious and win glory, and that their people might be fortunate 
and true to the faith, manly, devout and wise. It attached itself to Zarathustra 
and Vistacpa, that they might extend the dominion of the Mazdayacnian law, 
and to the victorious leader Cadéshyanc, and the other allies of Zarathustra, that 
the Aryan land might increase in power and prosperity, and the Aryan Empire 
not decay or decline or grow old and effete and corrupt. 


Thraéta6no possessed it, when he slew the Snake Dahaka; the Turanian 
infidel Franracé, when he was victorious, and Kava Hucrava when he 
slew Franracé; and Kava Vistacpa, when he set the Aryan troops in array 
against the Drukhs, whipped them, and drove them, defeated, over the 
borders of the Aryan land; and Actvat-éréto will possess it, when he rises 
against the Drukhs, beyond the river Kancuya. He isstyleda “messenger” 
of Ahura Mazda, being the Son of Vicpataurvi, ‘“‘who purifies the victorious 
wisdom” (for ‘‘wisdom,’”’ read “‘power’’). The meaning is, who, with a 
' power that insures victory, embraces the Aryan faith, he and his people. 
His son, it is said, 


will see with the eyes of understanding, and view all creatures, the images of the 
wicked seed [i. e., a convert, his eyes will be opened, and he will know and under- 
stand that the infidels are all representatives of the evil emanations from Anra- 
Mainyus}. He will see the whole corporeal world with the eyes of fullness, 
beholding, he will make the whole corporeal world immortal. 


That is, he will, by wise rule, create abundance in all the land, and give it 
peace and security of life. And his troops, speaking their own language, 
faithful to their new religion, professing and teaching it and acting accord- 
ingly, will be victorious, and expel from the land all marauders and the 


VERETHRAGHNA 523 


invading Drukhs, children of the wicked emanations from Anra Mainyus. 
Then the Divine Wisdom will overthrow Unreason in the land; Haurvatat 
and Amérétat, will subdue hunger and thirst, and Anra Mainyus yield, 
deprived of rule. 

This majesty or splendour is in the dwellings or homes of the Aryans, 
and appertains to the Fire, Son of Ahura Mazda. . 

It is evidently the splendour, the lustre and the glory of the Aryan 
land and people; and it comes to both from Ahura Mazda, and is like the 
light that emanates from Him and is revealed by His Fire; with which 
it is, therefore, in a manner identified. 


THE STRENGTH—THE VICTORY—THE BLOW OR 
SMITING FROM ABOVE. 


VERETHRAGHNA. 


Vispered i. 22. I invite and announce to; the Victory, created by Ahura, 
the stroke which comes from above, the pure, Lord of Purity. 


On which verse Spiegel says: 


Véréthraghna=‘victory,’ though identical in name with the Indian Vitrahan, 
becomes in the later Persian a mere abstraction, and ‘the blow which is given 
from above’ is a similar abstraction. It was forbidden to inflict a fatal blow on 
any of the creation of Ahura Mazda, but such a blow was deemed meritorious 
when employed against the creatures of Anra-Mainyts.’ 

Bopp [i. 374], gives Véréthrazangtéma, as the superlative, from Véréthrazant, 
nominative, Véréthrazans, ‘victorious,’ literally, ‘Vritra-slaying.’ [And in a note, 
he says that] the Sanskrit radical han, ‘slaying,’ which appears in Vrttra-han, 
‘Vritra-slaying,’ and similar compounds, has, in Zend, taken the form jan, the 
nominative of which is jao. 

And [i. 34], the ghna, in the word Véréthraghna, ‘victorious,’ corresponds to 
the Sanskrit ghna, at the end of compounds, for instance, in ¢atru-ghna, ‘enemy- 
slayer.’ The Zend Véréthraghna, properly signifies, like the word so often used 
in the same sense, Véréthra-zan, ‘killer of Vritra,’ and proves a connection 
between the Zendish and Indian mythologies, which, however, in consequence 
of the obscuration of meanings in Zend, and the oblivion of the old myths, now 
only exists in affinities of speech. 

In the Veda, Vritra is the malignant demon, who, the Cloud-God, holds the 
rain within the clouds, until Indra, hurling his thunderbolts, crushes him and 
shatters the clouds, giving rains to the earth. But we do not find the proof that 
Véréthra and Vritra are the same. There is similarity between the names, and 
that is all. 


524 IRANO-ARYAN FAITH AND DOCTRINE 


The Indo-Aryans lived in a country where production depended upon 
the rains, and Indra continually figures in the Veda as the slayer of Vritra 
and giver of rain, with Vishnu and other Gods. There is nothing of this 
in the Avesta. (In Bactria the crops depended upon irrigation by canals 
from the rivers, and not upon the rain.) 


Vispered 11, 24. Victory created by Ahura, I wish hither with praise. The 
blow which springs from above, I wish hither with praise. 

Cros-Vaj: Kh. Av. v. To strength, the well-formed, beautiful, ‘to victory, 
created by Ahura, to the stroke which descends from above. . . . Ashem 
Vohi. 

Yagna wt. 25. The powers, the well-formed [forms or manifestations of the 
Good Principle, Ahura], beautiful, I wish hither with praise. The Véréthraghna 
(victory), created by Ahura, I wish hither with praise. The Vanainti (blow), 
which descends from on high, I wish hither with praise. 

mm. 33. For the well-formed, beautiful strength, the Véréthraghna, created 
by Ahura Mazda, and Vanainti, which descends from on high. 

vit. 25. To strength, the well-formed, well-increased, to the victory, created 
by Ahura, to the blow that descends from on high. 

In Vendiddd xix. 125. I praise Véréthraghna, created by Ahura Mazda, 
the Carrier of Light, created by Ahura Mazda. 


And in the next verse, the Star Tistar is praised, so that here Véré- 
thraghna seems to be a star, and may originally have been one. 


In the Farvardin-Yasht: Kh. Av. xxix. (13.) 133. For strength, the well- 
formed, for the victory, created by Ahura, for the blow which comes from above. 

Afrigan-Gahanbér: Kh. Av. xl. 15. Strength, the well-formed, beautiful: 
Victory, created by Ahura; the smiting which comes from above, the entire, 
subjugation of the oppressors, conquest of the foes, annihilation of the murderous 
hostile oppressors, I implore. 


The Bahrém-Yasht (xxx. 14), is wholly devoted to Véréthraghna. I 
condense a portion of it: 


Satisfaction to Véréthraghna, created by. Ahura, and the smiting that comes 
from above. Who among the heavenly Yazatas is the best armed? And Ahura 
Mazda answered, ‘Véréthraghna, created by Ahura,’ O Zarathustra. 

2. To him, Véréthraghna came first, flying with the body of a strong wind 
[embodied in it, as ensouling it]; he bore the good Majesty, created by Mazda, 
healing-remedies and strength. 

3. Then to him, the Strongest: ‘In strength I am the strongest, in victor- 
iousness the most victorious, in majesty the most majestic, in favour the richest 
in favour, in benefit the most beneficent, in remedies the most healing.’ 

4. Therefore, I will torment the torments of all tormentors [punish the 
oppressions of all oppressors]; the torments of the Daevas and men, the sorcerers 
and Pairikas, the Cathras, Kadéyas and Karapanas. 


5. For his brightness, for his majesty, I will praise this one with audible 
praise, Véréthraghna, created by Ahura. 


VERETHRAGHNA 525 


The second time, he came ‘flying with the body of a bull, an entire one, 
beautiful, with golden ears, with golden hoofs, above whom by his hoofs floated 
strength, the well-created, beautiful.’ 

The third time, ‘with the body of a horse, a shining one, fair, with golden ears 
and golden housing; above him hovered at his face, the well-created, beautiful 
strength.’ 

The fourth time, ‘flying in the form of a docile camel, a biting one, assailing, 
great, stepping forward, with a weapon which consumes men.’ 

The fifth time, ‘flying with the beautiful body of a boar, an assaulting one, 
with strong tusks, valiant, with sharp hoofs, a boar striking only once, a fat, 
wrathful, dripping, strong, armed, circling around.’ 

The sixth time, ‘with the body of a youth of fifteen, a shining, bright-eyed 
one, with small heels, a beautiful one.’ 

The seventh time, ‘with the body of a bird, one with great flapping wings 
beneath, one wounding above, as the swiftest of birds, the swiftest of the flying.’ 

The eighth time, ‘with the body of a ram, a wild, beautiful one, with sounding 
hoofs.’ 

The ninth time, ‘with the body of a goat, a warlike one, fair, with sharp hoofs.’ 

The tenth time, ‘flying with the body of a man, a shining one, fair, created by 
Mazda [an Aryan], bearing a sword with a golden hilt, adorned in every manner.’ 


As each of these, he bore the good majesty created by Ahura, and made 
the same promise to punish the oppressors for their cruelties, the Sorcerers 
and Pairikas, the Cathras, Kaéyas and Karapanas. 

Two or three of these stanzas are poetical. Thus of the camel it is 
said, | 


Which brings strength to the greatest of the outpouring [emigrating] men, to 
the greatest in understanding, which goes to the women—for those amongst 
women are well protected whom the camel protects—the tractable, with great 
arm, the great-humped, stray, lively in appearance, shining of head, powerful in 
height. In the dark night, he brings the power of far-seeing to the team which 
tosses the white foam about the head in its contentment, by its good standing, 
which stands looking like a ruler over a whole kingdom. 

[And, of the bird]: This alone among beings, with soul [life], reaches with 
sure flight, he or none, because he rides (as it were), a good horse. Who comes 
carried at the first rising, at the morning dawn, wishing that the darkness may 
not be dark, uharmed, desiring the armed. He swept away over the tops of the 
humps fhills?], over the heights of the mountains, the openings of the Mia the 
summits of the trees, having heard the voice of the birds. 

28. Véréthraghna, ‘the worker of manhood, the worker of death, the worker 
of continuance; who stands of himself, averts by himself.’ 


Zarathustra offered to him, in the mind, speech, act, sayings and answers 
of Véréthraghna, and Véréthraghna gave him strength of arms, health, 
and keenness of sight, like that of Kard6-Macyé6, of the horse and the vulture; 


526 IRANO-ARYAN FAITH AND DOCTRINE 


for all which, as we have seen, Zarathustra prayed the rightest wisdom,— 
the same language being repeated here. 


41. Véréthraghna decks this world with majesty [the Aryan land with suprem- 


acy], through his arms, like that great bird Caena, like as the clouds full of water - 


settle down on the lofty mountains. 

44, Victory follows each one, where one sufficiently offers to the well-created 
Strength, to Véréthraghna, created by Ahura. 

45. Strength and Véréthraghna, I bless, the two Protectors, Defenders, 
Lords. 

47. Véréthraghna goes about between the battle-ranks, set in array, and asks 


with Mithra and Rashnu: ‘Who lies to Mithra? Who offends Rashnu? Tom 


whom shall I give sickness and death, I who am able?’ 

48. When men offer to Véréthraghna, there come not here to the Aryan 
regions hosts nor hindrances, nor debt, poison, hostile chariot, nor uplifted banner. 

50. Gifts shall the Aryan regions offer him; . . . . cattle shall the Aryan 
regions cook for him. 

62. Véréthraghna destroys the battle-ranks; cuts to pieces the battle-ranks, 
EtG: 


Victory, Strength and Véréthraghna, all ‘created by Ahura, or ‘‘well- 
created”’ (flowing from or produced by, and bestowed by, Ahura), and the 
stroke, blow or smiting (Vanainti) that comes or descends from above or 
from on high, are those potencies by which the infidel oppressors of the 
land are to be entirely subjugated, all enemies conquered, the murderous 
hostile unbelievers annihilated. All take a part in the war against the 
Drukhs. The “Strength” is, no doubt, the bodily strength of the Aryan 
warriors, and the ‘“‘blow, stroke or smiting’’ personifies the force of the 
blows delivered with weapons by this Aryan strength. 

Véréthraghna is the ‘Carrier of Light.” It is by his means that the 
knowledge of the divine truth is extended and diffused. I do not think 
that the allusion is to the ordinary light. He is the best armed of the 
heavenly Yazatas. He is the strongest, the most victorious, the most 
majestic, the greatest bestower of favours, the most beneficent, and most 
relieves the people of the ills under which they groan, and it is he who 
punishes the Daevas and Drukhs and hostile native tribes. 

He is the source of brightness [the glory of success, and the prosperity 
that it secures], and of rule and supremacy. He and strength are coupled 
and connected together. Whoso worships him, is crowned with victory. 
He and strength are joint protectors, defenders and lords ‘or rulers. He 
moves in the midst of the battle, striking the false-tongued and unjust, 
and disabling or slaying them. And when he is worshipped, neither 
invading armies nor marauding bands vex the Aryan land; nor debt caused 


VERETHRAGHNA 527 


by impoverishment, nor ill-health by exposure and hardship, nor enemies 
in chariots, nor uplifted banners, and it is he who cuts to pieces the hostile 
armies, and slays the foes of the Aryans. 

His ten personifications represent him as embodied in various courageous 
and fearless animals, in a gallant youth and brave man, wearing a golden- 
hilted sword,—of course a chief or leader. He is source of manliness, of 
the death of foes, of the perpetuation and continuance of the Aryan power. 
He is self-reliant and by himself averts or repels danger. 

What is this, that is so personified, and of which the horse, the bull, the 
youth, the man and the eagle are fit types, and by it distinguished or 
characterized. 

Verethraghna is a compound word, i. e. vere+thra+ghna. 

From ‘dr springs, in Sanskrit, by the affix of an a, and with the sup- 
pression of its own vowel, as in the weak cases, and before the feminine 
character, 7, the neuter suffix, tva, and thence the feminine trd. The neuter 
form is principally used, and like the feminine trd, of rarer occurrence, 
forms substantives that express instruments, which are, as it were, the 
immediate accomplishers of an action. Examples are, ne-tra-m, “‘an eye,” 
as ‘conducting,’ or “instrument of conducting” (root n7) ; ¢r6-tra-m, “‘ear”’ 
(root cru, ‘‘to hear’); ga-tra-m, ‘‘limb’’ (root, gd, ‘‘to go’’); vas-tra-m, “‘gar- 
ment”’ (root, vas, ‘‘to put on’”’); ¢as-tra-m, ‘‘arrow”’ (root, gas, “to slay’); 
yok-tra-m, “‘band,”’ (root, yuj, ‘“‘to bind”); dansh-tra, “‘tooth’’ (root, dams, 
“to bite’); vak-tra-m, ‘‘mouth,” as “instrument for speaking;’’ pak-tra-m, 
“holy fire,’ “that which cooks;” khanitra, ‘‘a spade;” dhartrd, ‘fa house;” 
détra-m, ‘‘a sickle.’’ 


The Zend changes the suffix tra into thra, leaving it, however, unaltered after 
sibilants. Thus, we have yaoschdéthra, ‘means of purification;’ nominative 
- accusative—thre-m; doithre-m, ‘eye,’ as ‘seeing.’ The Zend uses the formations in 
thra, tra, also in the sense of abstract substantives; as, darethrem, ‘possession,’ 
‘reception,’ ‘retention’ (Sansk. dhar, dhrt, ‘to keep’); maréthrém, ‘mention’ (Sansk. 
smar, smri, ‘to remember’); khdthrém, ‘splendour;’ khactrém, ‘taste’ (Sansk. svad). 


(Bopp, §§816, 817). 


Vira, i. e. vrita, probably for original véra, is, in Sanskrit, an adjective, 
meaning ‘‘heroic, strong, powerful, eminent;’’ and a noun, meaning ‘‘a hero, 
a brave man, a soldier, heroism, fire.’ Vir, properly a denominative, 
derived from vira, ‘‘to be valiant, to show one’s heroism.’’ Compare the 
Latin vir; Gothic vam; Anglo Saxon, wer. Thence, viratara, ‘a distinguished 
hero;” viratd, “heroism;’ viravant, ‘abounding in heroism;” virdya, ‘to 
show one’s heroism;’’ virya, ‘‘strength, power, fortitude, heroism, dignity, 
splendour.”’ I am inclined to think that the original meaning of vira was 
“virility.” Amoghavirya means “‘of unfailing virility.” And this original 
meaning inheres in the Latin word 271. 


528 IRANO-ARYAN FAITH AND DOCTRINE 


-Ghna, i. e., han+a, latter part of compound, adjective and substantive, 
means “‘striking, killing, destroying, a murderer;’’ han meaning, ‘‘to strike, 
wound, kill, destroy.’’ The Vedic participle of it is jighna; frequentative, 
janigha, ‘‘to strike repeatedly;’’ causative, ghdtaya, ‘‘to cause to be killed.” 
As the latter part of a compound, -han means “killing, having killed;’’ its 
feminine being -ghni, its genitive being -hanas, instead of -ghnas. 

Véréthraghna, therefore, means ‘‘Heroism that wounds and kills ; 1. em 
“heroism in war,’’ or “‘warlike heroism, the heroic spirit in war.’’ And it 
is the same as vrityahan, only because vritra meant ‘‘a hero,” or a ‘‘brave 
fighter,’ and not because that word became the specific name of the demon 
of the clouds, antagonist of Indra. 

With this meaning, of “heroism, courage, bravery,’ all the texts that I 
have quoted consist, and the various bodies assumed are but symbols of 
the courage which animated each. 

Vanaya, in Sanskrit, causative of van, means ‘‘to hurt, to kill.’’ I do 
not find any word, with the meaning of ‘‘strike or smite,’’ from which 
Vanainti can be derived. 


THE RESURRECTION AND FUTURE STATE. 


His soul shall I, who am Ahura Mazda, carry all three times over the bridge 
to Paradise. (Yagna xix. 10.—Haug.) 


The word translated by “‘paradise,’”’ here, is Vahista; elsewhere trans- 
lated, sometimes, ‘‘the best place.” 


The souls of the good go joyfully to Ahura Mazda, to the Amésha-Gpéntas, 
to the golden throne, to Paradise. (Farg. xix. 105, 107.—Haug.) 


Here, the word rendered by “‘paradise’”’ is Garé-nemdna, followed in 
Spiegel by ‘‘the dwelling of Ahura Mazda.” 

Dr. Haug, who finds a philosophical theory in the GathAs, says (Essays, 
265): 


The idea of a future life, and immortality of the soul, is expressed very distinctly 
already in the Gathas, and pervades the whole later Zend literature. The belief 
in a life to come, is one of the chief dogmas of the Zend-Avesta. Closely connected 
with this idea, is the belief in heaven and hell, which already Zarathustra Spitama 
himself clearly pronounced in his Gathas. The name for heaven is Garé-demdana, 
i. e., ‘house of hymns,’ because the Angels are believed to sing there hymns. 

. Garé-deména is the residence of Ahura Mazda, and the most blessed 
men. Another more general name for heaven is Ahu Vahista, i. e., ‘the best 
life,’ afterwards shortened to Vahista only, which is still extant in the modern 
Persian Behesht, i. e., ‘Paradise.’ Hell is called Driijé-deména, i. e., ‘house of 
destruction,’ in the Gathas. It is chiefly the residence of the Poets and Priests 


THE RESURRECTION AND FUTURE STATE 529 


of the Deva religion, i. e., the Rishis of the Brahmans (Yag. 46. 11). The later 
name is Duzhaka, which is preserved in the modern Persian Duzah (Hell). 

Though in the Gath4s there is no particular statement made of the resurrection 
of the dead, yet we find a phrase used which was afterwards always applied to 
signify the time of resurrection and the restitution of all life that was during the 
duration of creation lost. [This is the expression frashem kerenaon Yhiim, (Yac. 
30. 9), ‘they make the life lasting,’ i. e., ‘they perpetuate life.’ At page 143, he 
translates this by ‘the life of the future.’ Spiegel has it, ‘to further this world.] 

Out of this phrase, the substantive frashé-kéréti, i. e., ‘perpetuation of life, 
was formed, by which, in all the later Zend books, the whole period of resurrec- 
tion and palingenesis at the end of time is to be understood. That this event was 
really included in the term of frashé-kéréti, one may distinctly infer from Vendidad 
18. 51, where Cpénta-Armaiti is invoked to restore ‘at the happy time of perpetua- 
tion of life,’ the seeds lost, etc. [In Spiegel’s translation, the phrase is, ‘at the 
time of the resurrection.’] 


The same word occurs in the Farvardin Yasht, verse 58, where the lights 
of the sky, that once stood motionless, 


now go forwards to the far-winding of the way, to reach the winding which pro- 
ceeds from the good Frashé-Kéréti. [Here Spiegel says], Frasho-Keéréti is the 
time of the resurrection. The meaning appears to be, that, by the help of the 
Fravashis, the sun and moon hold on their course, and measure out the time 
which must elapse before the resurrection. 

_ Pras means (Sanskrit), ‘to extend, enlarge, lengthen.’ The present participle 
in Sanskrit, is prasat or prasant; in Zend, frashat, or, as is usual, frashd, ‘extending, 
enlarging, etc.’ Kéréti and kérénaon are from kéré, Sanskrit, kar, kri, ‘to make.’ 
The suffix, 4 forms abstracts, with an original participial meaning. (Bopp. §844). 


According to the examples there given, kéréti means ‘‘the making.”’ 

‘‘master of the place; nmandé-pathut, 
“mistress of the place,’’ frashé, I suppose, is in the genitive, and the com- 
pound means “‘causer of extension, or, of lengthening.”’ 


As in the compounds umané-pattt, 


There is certainly nothing in the word that even hints at immortality; 
and it might as well be said to mean ‘‘time to get up in the morning,” as 
“time of resurrection.” 

To give peace to the country, by the expulsion or subjugation of the 
_ Drukhs and the native tribes, Turans and others, was to increase the 
security of life, and so to lengthen life. I was forced to believe that the 
idea of peace, safety and immunity was present, wherever the Spiegel- 
Bleeck translation used the word “immortality; and I explained that 
- word.as necessarily meaning lengthening of life, by means of the safety and 
immunity that follow peace. 

Dr. Haug’s own reading, ‘‘they make life lasting,”’ does not even hint at 
immortality. 


530 IRANO-ARYAN FAITH AND DOCTRINE 


The following verses are from the Yagna Haptanhditi. 


3. That reward, Ahura-Mazda, that Thou hast given to those who have 
obeyed the same law as I have; that give also to us, for this world and that beyond. 
May we thus attain to that which is so, to union with Thy purity, to all eternity, 


Now, in regard to all such words as those rendered by ‘‘heaven,”’ ‘‘para- 
dise,” “immortality” and “eternity,” the question is not what they came 
to mean some thousands of years after their use in the old Bactrian poems. 
We have already seen enough to know that the Zend words are derived 
from forms older in many cases than the Sanskrit, and no doubt used in 
their original and more simple meanings. It is to be hoped that some 
competent scholar will in time arise, who will thoroughly compare the two 
languages, trace the Zend and Vedic words to their original forms, and 
reproduce for us the Zend-Avesta in its original meaning. ) 

The word translated by ‘‘world’’ does not mean ‘‘world;’” the words 
rendered by “‘heavenly’”’ and ‘‘heaven’’ do not mean what these words 
express to us, and I think I have shown that many other errors may be 
corrected by reference to the Sanskrit original forms. 

It is absolutely certain that wherever they occur, the words “‘this world 
and that beyond” mean the Aryan mother-country and its first colony or 
allied settlement. Union with the purity of Ahura Mazda means possession 
of the true faith, and the phrase rendered ‘‘to all eternity’ can hardly have 
meant more than “‘life-long”’ or ‘‘abiding and permanent.’’ 

And, in the verses that follow, 6 to 11, we find confirmation of this. They 
read, 

Let the men of the true faith, Mazda Ahura, who are devoted to the true faith, 
warriors as well as husbandmen, have permanent power and happiness. For us, 
to our joy, so may relationship, worship and friendship be, that we may rise up 
and be your servants, Mazda Ahura, as of the true faith and sincerely devout, 


with sacrifice and offering. 
xlt. 3. May we attain Thy good Kingdom, Mazda Ahura, forever. 


But this is by no means what we understand by ‘‘The Kingdom of Heaven.” 
It simply means the superiority and dominion, the rule over the land, 
which is the gift of Ahura to the faithful. 


4. Thou art our Ruler, possessed of the good Kingdom for men, as well as 
for women. ’ 

5. The Wisest among beings in both worlds. ; 

7, 8,9, 10, 11. Mayest Thou be to us life and body, Thou, the Wisest among 
the creatures in both worlds; may we show ourselves worthy, may we live, Ahura 
Mazda, in joy in Thee a long life, may we be devoted to Thee, and be mighty. 
Rejoice us long and well, O wisest among beings. 


THE RESURRECTION AND FUTURE STATE | 530 


14, 15, 16, 17. What reward Thou hast given to my equal, according to the 
law, O Ahura, that give to me also, for earth as well as for heaven. May we thus 
come under Thy rule, Pure One, for all eternity. 

[So in Yagna vii. 61 to 64]: What reward Thou hast given to such as are of 
the same law [religion] as myself, O Ahura, give that also to me, for earth as well 
as for Heaven. May we also come under Thy authority, and that of Asha, for all 
eterrtity. 


I have already quoted the sentences of the Gdihd Ustvaiti, Yagna xlv., 
in which the bridge Chinvat is named, as a real bridge or pass, between the 
Aryan and Turanian lands. In the same Yagna is this passage: 


16, 17. Frashadstra, take thou there the reward, O Hvé-gva, with which we 
also are content, for happiness, there, where Armaiti is enthroned with Asha, 
there, where are the wished-for realms of Vohfi-Mané, there, where Mazda Ahura 
dwells in the self-chosen place. 


Read by itself, this passage would seem clearly to have reference to the 
habitation of Deity or the Gods, in that undefined locality known to us as 
“Heaven.’’ But this immediately follows: 


17. There, where also only the measured will be spoken, not the unmeasured 
[where, as well as in the Mother Country, invocations to the Deities will be repeated 
in measured verse alone, and not in prose], through [by] the wise Jamacgpa Hvo- 
gva. Continually he comes to you with prayers, the offerings of obedience, he 
who divides between good and bad creation [expels the infidels from the land 
occupied by the faithful or forbids them to intermix with each other], ye Wise 
Thinkers, Asha and Ahura Mazda. 


It is, therefore, a particular land or country, in which Ahura Mazda 
dwells, Vohti-Mané rules, and Armaiti and Asha are enthroned, and it is in 
that country that Frashadstra, a leader of the faithful, is told to take his 
reward. These rule and dwell there, because their devotees, the Aryans, 
possess the land; and in the next two verses it is declared that Zarathustra 
shares what is his with those who, assisting or co-operating with him, 
steadfastly do good service, in punishing the oppressors of the Aryans; and 
that whoso, actuated by religious zeal openly struggles to carry into effect 
the fixed purposes of Zarathustra, “to him they grant as reward the world 
beyond” (possessions in the province or colony), with a share of all acqui- 
sitions of Zarathustra. 


xlvii. 1, 2. When the coming Asha shall smite the Drukhs, when there comes 
what was announced as delusive, immortality for men and Daevas, then shall Thy 
profitable [productive, prosperous] land increase, O Ahura. 


532 IRANO-ARYAN FAITH AND DOCTRINE 


The gloss refers this to the resurrection; but it seems to me to mean 
that when, by the aid of Asha, the Aryans shall overcome the Turanians, 
Scyths or Tatars, and that success shall have been achieved by Zarathustra 
and his allies, which prophets of evil and the faint-hearted pronounced 
chimerical, then the fertile land of the Aryans shall increase in production 
and population. Immortality for men and Drukhs means peace, which, 
permitting the quiet cultivation of the soil, affords that which sustains life, 
and exempts both faithful and infidel alike from the murderous ravages of 
war. 


In the next verse (2), Zarathustra asks, 


Before that reaches to the double bridge, how shall the Pure, O Mazda, smite 
the wicked; for that is acknowledged in the world as a good accomplishment. 
[To reach the double bridge, meant, I think to carry their conquering arms to a 
bridge or pass between the Aryan and Turanian countries; and the meaning of 
the sentence seems to me plainly to be, ‘Until we have freed the land of infidel 
rule, even to the bridge on the frontier, teach us, the true believers, and enable 
us, to defeat the infidels; since all the people are agreed that this is a consumma- 
tion devoutly to be desired.’] 


In the Crosh-Yasht, which is of much later date than the Gathas, and 
expresses a superstitious vereration for them, the doctrine of a future 
existence is more definitely expressed. 


Yagna Ixx. 64 to 71. Here, these words, the best, Ahura Mazda has taught 
Zarathustra: 

These, O Zarathustra, utter at the final dissolution of life. If Thou, O 
Zarathustra, utterest these words at the final dissolution of life, then I bring, I, 
who am Ahura Mazda, Thy soul away from the most evil place. As far in breadth 
and length as this earth. Now this earth is as broad as long. If Thou wilt, O 
Pure, Thou who art pure in this world, that Thou shouldst let thy soul wander 
further over the bridge Chinvat, and it should arrive pure in Paradise, make to 
sound [repeat aloud] the Gatha Ustavaiti, whilst Thou wishest hither hail [while 
wishing to be received here with welcome]. . 

Vispered viii. 6,7, 8,9. We praise the bridge Chinvat. We praise Gar6-nmanem, 
the dwellings of Ahura Mazda. We praise the best place of the Pure, the shining, 
wholly brilliant. We praise the best arriving at Paradise. 

Chinvat had become, at this date, ‘the bridge to which all the souls must arrive. 
The good pass over it easily; the wicked fall off into Hell. Garé-nmdanem is the 
dwelling of Ahura Mazda, the highest in the heavens.’ 

Yagna xix. 9 to 15. Whoso in this corporeal world, O Holy Zarathustra, 
utters to me the portion of the Ahuna Vairya, recites uttering, delivers reciting 
praises delivering, his soul I bring three times over the bridge to Paradise, I who 
am Ahura Mazda, unto the best place, unto the best purity, unto the best lights. 
But whoso in this corporeal world mutilates this portion of the Ahuna Vairya, to 
me in the recitation, O Holy Zarathustra, . . . . his soul I take, I who am 


THE RESURRECTION AND FUTURE STATE 533 


Ahura Mazda, away from the best place, so far as the length and breadth of this 
earth; now this earth is as broad as long. 

Vendiddd; Fargard xviii. 14 to 17. Call him an Athrava—thus spake Ahura 
Mazda—O Pure Zarathustra, who the whole night through asks the pure under- 
standing, which purifies from sins, which makes large and affords rewards at the 
bridge Chinvat; which makes us to reach the place, the purity, and the goodness 
of Paradise. 

Fargard xix. 89 to 107. Creator, where are those Tribunes, where do they 
assemble, where-do they come together, at which a man of the corporeal world 
gives account for his soul? Then answered Ahura Mazda; after the man is dead, 

. the wicked evil-minded Daevas do work, in the third night, after the 
coming and lighting of the dawn, . . . . and the brilliant sun arises, the 
Daeva Vizaresho by name leads the souls bound, the sinful-living, of the wicked 
Daeva-worshipping men; to the ways which were created by time, comes he who 
is godless, and he who is holy, to the bridge Chinvat, the created by Ahura Mazda, 
where they interrogate the consciousness and the soul regarding the conduct prac- 
ticed in the corporeal world. Thither comes the beautiful, well-created, swift and 
well-formed, accompanied by a dog [¢pdnavati] . . . . This leads away the 
souls of the pure over the Harabérézaiti, over the bridge Chinvat it brings the 
host of the heavenly Yazatas. Vohfi-Mané arises from his golden throne. Voht- 
Mané6 speaks: ‘How hast Thou, O Pure, come hither? From the perishable 
world to the imperishable world?’ The pure souls go contented to the golden 
thrones of Ahura Mazda, of the Amésha-Cpéntas, to Garo-nemana, the dwelling 
of Ahura Mazda, the dwelling of the Amésha-Cpéntas, the dwelling of the other 
pure. 


Professor Spiegel retains the singular translation, ‘‘with the dog,”’ 
because it is attested by tradition, “although (pdnavaiti seems rather 
compounded of ¢pdand, ‘holiness,’ than ¢pd, ‘a dog.’ ”’ 


Khordah Avesta: Fragment xxxviii. (22.) Zarathustra asked Ahura Mazda. 

. When a pure man dies, where does his soul dwell during this night? 

Then answered Ahura Mazda: Near his head it sits itself down, reciting the 

Gatha Ustavaiti, praying for happiness for itself: ‘Happiness be to the man 

who conduces to the happiness of each! May Ahura Mazda create, ruling after 

his wish.’ On this night the soul sees as much joyfulness as the whole living 
world possesses. 

Where does the soul dwell throughout the second night? Then answered 
Ahura Mazda: Near his head it sits itself, etc. (as in verse 2). Also in this night, 
this soul sees as much joyfulness as the whole living world. 

Where does his soul stay throughout the third night? Then answered Ahura 
Mazda: ‘Near his head, etc. . . . . Also in this night, etc. (as in verse 2). 

7. When the lapse of the third night turns itself to light, then the soul of the 
pure man departs, recollecting itself at the perfume of plants. A wind blows to 
meet it from the mid-day region, a sweet-scented one, more sweet-scented than 
the other winds. 

8. Then it goes onward, the soul of the pure man, receiving the wind in its 
nostrils, ‘Whence blows this wind, the sweetest scented which I have ever smelt 
with the nostrils?’ 


534 IRANO-ARYAN FAITH AND DOCTRINE 


9. In that wind there comes to meet him* his own law, in the figure of a 
maiden, one beautiful, shining, with shining arms; one powerful, well-grown, 
slender, with large breasts, praiseworthy body; one noble, with brilliant face, one 
of fifteen years, as fair in her growth as the fairest creatures. 


In the next verse Haug translates by “‘religion,”’ the word which Bleeck 
translates “‘law.’’ Evidently the word means that in the soul which was 
expressed in the conduct and manner of life of the party. 


10. Then the soul of the pure man speaks to her, asking: ‘What maiden 
art thou, whom I have seen here as the fairest of maidens in body?’ 

11. Then his own law replies to him: ‘I am, O youth, thy good thoughts, 
words and works, thy good law, the own law of thine own body [‘thy own religion 
which was in thy own body.’ Haug]; which would be in reference to thee (like) 
in greatness, goodness and beauty, sweet-smelling, victorious, harmless, as thou 
appearest to me. 

12. Thou art like me, of well-speaking, well-thinking, well-acting youth, 
devoted to the good law, so in greatness, goodness and beauty, as I appear to thee. 

13. If thou hast seen one there practice witchcraft, practice unlawfulness and 
bribery, fell trees, then thou didst set thyself down, while thou recitedst the 
Gathas, offeredst to the good waters, and to the fire of Ahura Mazda, whilst thou 
didst seek to satisfy the pure man who came near and from far. 

14. Thou hast (made) the pleasant yet more pleasant to me, the fair yet 
fairer, the desirable yet more desirable, that sitting in a high place, sitting in a 
yet higher place, in these, Humata, Hiakta, Hvarsta [which Spiegel terms ‘Para- 
dises’]. Afterwards men praise me, and ask Ahura Mazda, praised long ago. 


These two verses are, in substance, according to Haug: 


The soul then is advised by her genius, appearing in the shape of that girl, to 
take rest beneath the trees of the beautiful grove (to which that wind had carried 
her up), to recite there the sacred prayers, to worship Ahura Mazda, etc.’. 

15. The soul of the pure man goes the first step, and arrives in Humata; the 
soul of the pure man takes the second step and arrives at Hukhta; it goes the 
third step, and arrives at Hvarsta [which stations are styled by Haug, the Para- 
dises ‘good thought,’ ‘good word,’ and ‘good deed’]; . . . . takes the fourth 
step, and arrives at the eternal lights [‘stars without beginning.’ Haug]. 

16. To it speaks a pure one deceased before, asking it: How art thou, O pure 
deceased, come away from the fleshly dwellings, from the earthly possessions (7) 
from the corporeal world, hither, to the invisible; from the perishable world, 
hither, to the imperishable, has it happened to thee (to whom hail!) long? 

17. Then speaks Ahura Mazda: Ask not him whom thou askest, he is come 
on the fearful, terrible, trembling way, the separation of body and soul. 

18. Bring him hither of the food, of the full fatness, that is the food for a 
youth who thinks, speaks and does good, who is devoted to the good law after 
death; that is the food for the woman who especially thinks good, speaks good, 
does good, the following, obedient, pure, after death. [‘They enjoy the most 
splendid meals, which shine like gold.’ Haug). 


*The own good thoughts of the religious man’s soul. (Haug.) 


THE RESURRECTION AND FUTURE STATE 335 


This is not a very sublime idea of the delights of heaven; but the whole 

passage is singularly poetical, and one may be allowed to doubt whether it 

really concludes with a direction by Ahura Mazda, to supply the soul with 
food, either of full fatness, or that shines like gold. 

To the inquiry where the soul of a wicked one who dies, dwells through- 
out the night, Ahura Mazda replies that it runs about near the head, utter- 
ing the prayer Ké manm (Yagna xlv.); and sees that night as much unjoy- 
fulness as the whole living world. The same is said as to the second and 
third nights. At daybreak .after the third, the soul goes to the impure 
place, recollecting itself continually by the stench. An ill-smelling wind 
blows on it from the north region. It meets a hideous ugly female, who 
is its own evil-mindedness. At the fourth step it arrives at the darkness 
without beginning, and after it has been questioned, Anra-Mainyds orders 
food for it mixed with poison, fit for evil doers, and indocile and disobedient 
harlots. 

Haug’s translation of the passage cited above from Fargard xix. of the 
Vendiddd materially differs from that of Spiegel. Compare the following: 


89. Creator of the fenced estates with living beings, thou true! What events 
will be, what events will take place, what events will be met with, when a man 
gives up his soul in this world of existence? 

90. [Instead of ‘the wicked evil-knowing Daevas do work’], the running, 
evil-doing devils make destruction (of his life). 

94, 95. Carries the soul tied towards the country of the worshippers of the 
running Devas [which Haug says, in a note, is India]. It goes on the old paths, 

. to the bridge of the gatherer. 


And in the latter verse, or 29 of his own translation, Haug renders the 
phrase which Spiegel translates into “corporeal world,”’ by “fenced estates, 
i. e., worlds.”’ And this confirms the conclusion to which I had come before 
seeing Haug’s book, that what was rendered ‘‘the corporeal world” in so 
very many passages, meant the Aryan land, which Yima is said to have 
“enclosed.” 
Serosh (Cradsha), in Haug’s translation, it is, who comes with the 
‘dog, the nine-knotted hook, with cattle and the barecma twigs. He meets 
the souls of the good (“‘pure,”’ in Spiegel’s translation), after dismissing the 
sinful souls of the bad into darkness, and when they are crossing Haré- 
bérézaiti, he guides them over the bridge of the Gatherer; and 


the souls of the good go joyfully to Ahura Mazda, to the Immortal Saints [an 
unwarrantable rendering of the name Amésha-Cpéntas], to the golden throne, to 
Paradise. | 


536 IRANO-ARYAN FAITH AND DOCTRINE 


‘“‘The immortal saints’ is a simply preposterous phrase, when thus 
substituted for the proper designation of the divine emanations; for ‘‘saints,”’ 
in English applies only to holy men who have died and are canonized. 

In the Zamyad Yasht, ‘‘the potent kingly majesty’’ [victorious superi- 
ority] is said to have 


united itself with Kavi Hucrava, for robust strength, for the majesty created by 
Ahura [the superiority and dominion over others], health, heavenly good offering, 
wise, gathering, shining, white-eyed, helping out of distress, manly, for wisdom 
for future attaining to Paradise. 


The epithets applied to the offering or sacrifice are very absurdly 
rendered; but the wisdom by which one secures a future entrance into 
paradise seems, according to the common meaning attached to the phrase, 
not to be the natural issue or fruit of kingly majesty. But if ‘‘wisdom’’ 
means here, as it does elsewhere, skill and good fortune in arms, as a leader, 
and paradise a happy, peaceful and prosperous land, there is Aryan common 
sense in the passage. 


Khordah Avesta. xui. Vicgpa Humata [all good thoughts]. 1. All good 
thoughts, words and works are done with knowledge. 

2. All evil thoughts, words and works are not done with knowledge. 

3. All good thoughts, words and works lead to Paradise. . 

4. All evil thoughts, words and works lead to hell. [The original Zend word, 
here rendered hell, might enable us to-determine whether it meant what we un- 
derstand by that English word. ] 

5. To all good thoughts, words and works, Paradise—so manifest to the 
pure. 


In the Ormazd Yasht, the Amésha-Cpéntas are said to be ‘“‘a reward for 
the pure who attain to incorporeality.”’ 


We may say with certainty, after reviewing these passages, that those > 
from the earlier books had no reference to another life, a resurrection or 
immortality; and that the later texts are only fanciful additions to the 
misunderstood older ones. 

But the immortality of the Fravashis was no doubt an original tenet 
of the doctrine of Zarathustra; and thus all true believers were regarded as 
immortal. Even in the later books, there is no trace of the doctrine of the 
resurrection of the body; and the “‘soul’’ which survives and goes to the 
bridge Chinvat, is not the Fravashi, but only the vital soul, which, being 
the vitality of the body, is represented as still needing and receiving food. | 


THE ARYAN LAND 537 


The Fravashis are immaterial, and not cognizable even by the thought. 
They emanate from Cpénta-Mainyfi and have a strictly spiritual and 
immortal existence. And there is no trace of the later doctrine of the 
deterioration of these spirits by their descent to the body and their union 
with it. Their nature always continues divine. 


The soul [vital being] of the pious man [it is said in Fragment 22, of the Kh. 
Av.], goes the first step, and arrives in Humata; takes the second step, and arrives 
at Hikhta; goes the third step, and arrives at Hvarsta; takes the fourth, and 
arrives at the eternal lights. [These three places are called, in parentheses, 
‘Paradises.’] 


The third of these names is probably from the Sanskrit svar, ‘“‘the sun, 
splendour, heaven, paradise, and the space between the sun and polar star.”’ 

Suma, Sanskrit, means ‘‘a flower;’’ and sukha, “happy, joyful, etci)? 
“joy, pleasure, paradise.”’ | | 

The ultimate destination of the “‘soul,”’ it is clear, was the region of the 
stars; which are often termed, ‘‘the lights without beginning.”’ 


THE ARYAN LAND. 


I have already given my reasons for believing that Zarathustra taught 
and ruled in Bactria; and that this was ‘‘the corporeal world,” the “earth,” 
etc., of the books of the Avesta. In Yacna xliti. 16, Zarathustra asks 
Ahura Mazda to make manifest to him, to enable him to find, ‘‘a wise 
lord for the creatures in both worlds,” meaning beyond any question, a 
man to. govern the people or lead the troops of the Aryans of both portions 
of the Aryan country, probably Bactria and Margiana, or perhaps only 
Eastern and Western Bactria. 

So, the earth consisting of Seven Kareshvares, I am satisfied, is the 
Aryan country, and I think it is Bactria. In Fargard xix. of the Vendiddd, 
these Kareshvares are named and praised, as they are in Vispered xi. and 
xu. They are, Arezahé, Cavahé, Fradadhafshu, Vidadhafshu, Vouru- 
barsti, Vouru-jarsti and Qaniratha or Qaniratha-bami. The first six seem 
to be coupled together in three pairs; why, we have no means of knowing. 
In the Vendiddd, for example, we have ‘‘that Kareshvaré Arézahe Cavahé;’’ 
and so with each other pair. 


538 * JRANO-ARYAN FAITH AND DOCTRINE 


There is no doubt that the ‘‘earth,” consisting of these, is only the Aryan 
country. In Yagna Ix. we find: 


How shall we drive away the Drukhs from here, how smite them away from 
all Seven Kareshvares? 


And we know that the Drukhs were the Scythians or Tatars who had 
invaded the. country. 

In the Mihr-Yasht we have a description of this Aryan country. On 
the east of it is Hara-bérézaiti, the high mountain or range, over which 
Mithra and the sun rise. The light first seizes on the summits, and then 
‘“‘Surrounds”’ the whole fertile Aryan land, where wise rulers ‘‘order round 
about the lands,’ and mountains, affording much pasturage, supply springs 
for the cattle; where there are deep canals for irrigation, full of water, and 
broad, deep rivers hurry to Iskata and Pouruta, to Mouru and Haraera, 
to Gau, Cughda and Qairizao, and to the several Kareshvares,—a country 
abounding in cattle and with many rivers. Itissaid in the same Yasht that 
‘“‘Mithra rides from the Kareshvare Arezahé to the Kareshvare Qaniratha;” 
from which it seems that these are at opposite extremities of the country. 


Each Kareshvare is named in a separate verse of the Rashnu-Yasht, 
and the Sea Véuru-Kasha and the Tree Caéna in the middle of it are called — 


Kareshvares. 


In the Farvardin Yasht], a great river flows to the sea V6uru-Kasha, as large 
as all that flow from the high range Hukairya to that sea. 


There are in the Aryan land a thousand canals and channels, each forty 
days’ journey for a man on horseback, and these are supplied from the Sea 
Voéuru-Kasha. There are also 


flowing waters, [that] hasten, going in many streams, the banks of which or the 
lands along them, are fertile and productive. 

Hadshyanha the Paradhata, Takhma-Urupa and Yima each ruled [it is said 
in the Zamyad Yasht], over the Seven-portioned earth. And Franracé the 
Turanian aimed to subjugate, and did overrun all the Kareshvares. 


We find in this Yasht mention of the Sea Kancu which is 


in connection with Haétumat, as the Mountain Ushidhao, about which many 
waters connected with [rising in] the mountains, flow around. 


The Bundehesh places the Sea Kancu in Sejestan. Haétumat here is a 
great river, the Hilmend. In the first Fargard it is the eleventh country 
created by Ahura Mazda, and is supposed to be the valley of the Hilmend, 
the Etymander of the classics. 


THE ARYAN LAND 539 


Yagna xxxviit. gives us four names of rivers, Azi, Mataras, Agenayé 
and Dregudaya; and we have seen several others mentioned, in connection 
with the different heroes who dwelt beyond or on them. It is useless to 
repeat the names, as none of them can be identified or their locality 
determined. 


Of the mountains, Hara-bérézaiti, and Hukairya are the most frequently 
named. ‘The former, it seems, was on the east of the country; the latter on 
the south. Ushidaréna is also several times mentioned. Others named 
in the Sirozah are Acnavanta, Chaéchacta, Raevofita, which are named 
also in the Atas Behrim Nyéyis. 


The river Ardvi-cfira flows down from Hukairya (Rashnu Yasht, 24). [In the 
same (23), Rashnu is said to be] at the great Hara, the very aspiring, lofty, where 
neither night nor darkness are, neither cold wind nor hot, neither dissolution 
which draws to itself many deaths, nor filth created by the Daevas, nor do clouds 
ascend the high mountains. [The Mzhr-Yasht, 50, repeating these expressions, 
says that ‘Ahura Mazda has created for Mithra a dwelling on Hara-Bérézaiti.’] 


In the Second Gdthd, Yacna Haptanhditi, xlr. (7), 24, ‘‘the Taéra of the 
Hara-Bérézaiti’”’ is praised; and Professor Spiegel says that ‘‘Taéra is the 
mountain opposite Alborj, on which the sun finishes his course.”’ 

In the Ormazd-Yasht, the mountain Ushi-daréna, ‘‘which bestows 
understanding,’ is praised by day and night, with gifts brought amidst 
prayers. 

In Fragment 4 appended to the Khordah-Avesta, ‘‘the excellent gold- 
mine created by Mazda,” is praised, and the mountain Caékeréta created 
by him. 

The Zamyad-Yasht contains a long list of mountains. Commencing 
with “satisfaction be to the mountain Ushi-daréna, created by Mazda, 
possessing much brightness,”’ it says: 


1. As the first mountain, O Holy Zarathustra, there stood on this earth the 
height Haraiti. This surrounds the whole of the region flowed round by water 
towards the east (?). The second mountain is Zérédhé, below Arédhé-Manusha. 
This also ‘surrounds’ the whole of the water-surrounded region towards morn- 
ing(?). 


The notes of interrogation indicate the translator’s uncertainty as to 
the meaning; but it may be deemed certain that these are ranges of 
mountains on the east of the Aryan land, from which many streams flow. 


2. From there forth, are grown up the mountains Ushidhao, Ushidaréna (and 
nine others named). 


540 IRANO-ARYAN FAITH AND DOCTRINE 


3. And Adarana, Bayana, Iskata, which is above the eagles; Kanco-tafedhra, 
Vafra, two mountains Hamankuna; eight mountains Vacna; eight strong mountains 
[large high peaks] Fravanku; four Vidhwana. 


In each of the verses 4 and 5, eleven are named; none of the names 
being met with elsewhere. 


6. At which, Jatara, Adhutavao, ... .. Taéra, ... . [nine in all], and@ 
the mountain Frapayéo, and Udrya and Raévaé, ‘on account of their nearness 
and superintendence have men retained the names of the mountains.’ 


These words, Spiegel says, are doubtful. The meaning seems to be, 
immediately under these peaks are villages, to which, because they are 
near the peaks and overlooked by them, the names of the mountains 
have been given. 


7. There are also four mountains [ranges], and fifty, and two hundred and 
two thousand [a vast indefinite number of] peaks. 


The Bolor Tagh, at its junction with the Hindi Kish range of moun- 
tains, forms an angle in which the waters of the Amoo or Oxus are collected, 
and from which they fall into Lake Aral. In like manner, from the knot 
formed by the junction of this chain with the Tian-Shan, those of the Sir 
Daria (Jaxartes) have their rise, and fall into the same lake. The Bolor 
Tagh range lies east of the Ancient Bactria, and down from it flow the 
Chegenian, Sirkhab, Amoo and other streams, which unite to form the 
Oxus; other head waters of which river come from the Hindi Kish or 
Paropamisus, the immense range of mountains south of Bactria, which 
continues westward to and beyond the Caspian. The two ranges unite 
almost at right angles, and are of great width, with an immense number of 
peaks of great height. They are described as of most rugged and irregular 
form, and the passes through them few and very high above the sea. The 
summits of the Hindi Kiish or Indian Caucasus, rise above 20,000 feet. 
The Oonna pass, to the northwest of Cabil is 10,000 feet above the level 
of the sea; the Kaloo pass, further to the west, more than 12,000; the 
Karatookul above 9,000; and the Sikkim pass, at the headwaters of the 
River of Balkh, which probably was once a source of the Amoo, has an 
elevation of about 8,000. It is quite likely that ‘‘the other world,” often 
mentioned in the later writings, was the country south of the Paropamisus, 
afterwards known as the Paropamisade, on the headwaters of the Etyman- 
drus, Ochus and Margus rivers, now Herat and other portions of Cabitl; 


and that “the bridge Chinvat, where a great battle was fought,’’ was the 
Sikkim pass. 


THE ARYAN LAND 541 


The Amoo, Oxus, or Jiboon has one of its principal sources in Lake 
Siricol, at an elevation of 15,000 feet above the sea, in Latitude 37° 27’ 
North, and its course is estimated at 1,300 miles. It formerly fell into the 
Caspian, which once, indeed, extended much further to the eastward, and 
it and the Aral were one sheet of water, very probably fresh. 

The great river Ardvi-cura, the sea V6uru-Kasha, the wide extent of 
irrigated country, the division of the country into seven Kareshvares, the 
large number of rivers flowing into the Ardvi-cura, all suit no other country 
inhabited by the Aryans, except Bactria, and the description of the moun- 
tains is equally suited to it, and unsuited to any other country. The height 
Haraiti, which ‘‘surrounds the region towards the east, flowed round by 
water,’ is unquestionably the Bolor Tagh, and the streams which flow 
from that great range and form the Oxus, do, making great bends, “‘flow 
round”’ a great extent of country. Zérédhd, below Arédh6-Manusha, is, 
no doubt, the Indian Caucasus, southeast of Bactria, uniting at a very 
obtuse angle, and with a vast mass of mountains, with the Bolor Tagh. It 
also, forming that angle, surrounds a great extent of country, through 
and round which, three or four of the principal tributaries of the Oxus flow, 
and in these ranges and masses of mountains tower up the great number of 
giant peaks, named in the Zamyad Yasht. 

In the Mthr-Yasht (v. 104), as we have seen, mention is made of the 
Eastern and Western Indies; the word rendered “‘Indies’’ being, as I learn 
from Dr. Haug, hindvo=, he says, sindhavas. 

Syand, in Sanskrit, means “‘to drop, distil, flow, run,’’ and from this 
Benfey thinks, are derived sinduka, ‘‘a small tree;’”’ sindura, ‘‘a sort of 
tree;’’ sindhu, ‘‘the Indus, the ocean, the country along the Indus; an 
elephant, a river in general;’’ and sindhu-ja, ‘‘river- or sea-born.”’ 

So that the meaning of the phrase in question is, taking the oldest mean- 
ing of the word, from the river on the eastern border to that on the western. 
The whole phrase is, hacha ushacgtara Hefdva avi daoshacgtarem. There is 
really no reason for translating Hendva by “‘Indies.’’ There’was no Eastern 
Indies, nor Western Indies, in those days. The Punjaub was called Sapta 
Sindhavas, ‘‘the seven rivers,’ and that name did not include any country 
beyond the Sutlej. The Indus (Sindhu) country, was then the only Indies. 

Ancient Bactria lay between the Hindu Kush Mountains on the south, 
and the river Oxus on the north, in north latitude, chiefly 35° to 37°, and 
between 65° and 75° west longitude. Itisnow known as Koondooz, Balkh, 
and a part of Ghorat and Haharuimak. Its latitude is about that of North 
Carolina. The principal sources of the Oxus are in the mountains east of 
it, and many streams, flowing from the mountains on the south, traverse 
the country, and fall into the Ami or Oxus, which anciently emptied into 
the Caspian at the Gulf of Balkaun. The old channel remains, to make 


sé 


542 IRANO-ARYAN FAITH AND DOCTRINE 


this unquestionable. It is the opinion of Major Abbott (Journey from 
Heraut to Khiva) that the Jaxartes and Oxus united, to the southward of 
the Sea of Aral (then a mere shallow bay of the Caspian, or perhaps of the 
Caspian and Euxine conjoined), and that the waters of this sea are 295 
feet lower now than they were then. The principal streams that flow north 
into the Oxus are six in number, dividing the country into six parts, called 
in the Zend-Avesta ‘‘Kareshvares.”’ 

If, as Major Abbott supposes, the Euxine and Caspian were once an 
isolated single sea, lowered afterwards and separated by means of an outlet 
made for the Euxine, this, and the changes of course of the two rivers and 
of the outlet of the Oxus must have made great changes along that stream. 

Mohan Lal, in his travels, describes that part of Bactria into which he 
emerged from the Hindu Kush, as a mixture of villas, meadows, crystal 
canals, and gardens containing fruits of all sorts. He journeyed along the 
bank of a beautiful river, under the cool shade of fruit-trees. In the hills, 
near the village of Duab, a deep stream ran swiftly to the north, and fertil- 
ized the whole valley. The next day his route lay, for thirty miles, through 
a beautiful valley, along the River Duab, a tributary of the Oxus. The 
route he travelled was that of the caravans of Bokhara and Kabul, and no 
doubt that by which the Indo-Aryans descended into Kabul, on their way 
to the Punjaub, from which Mohan Lal had come, by the way of Peshawer 
and Kabul. 

After traversing several passes in the mountains, one of them (the Kotal 
Shutar Gardan), twelve thousand feet above the sea, ‘‘so high,’”’ the Emperor 
Babar says, in his Memoirs, 


and the wind there so strong, that the birds being unable to fly are obliged to 
creep over the top, and are often caught by the people [he saw at the summit 
of the Kotal or Pass Rui], the head of the Hindu Kush, lying northeast, covered 
with snow [perhaps] the lofty mountain Hukairya, from which the great river 
Ardvi-cura flowed. 


This was on the twenty-seventh of May; and the weather at once 
changed, and the air had an Indian warmth. Descending, and fording 
the Duab, he passed through beautiful and fertile villages, extending on 
each side. Numerous handsome gardens produced delicious fruits, in 
great quantities. The soil was irrigated by brooks, conducted from the 
river and fountains, and edged with red grass. 

Thus this portion of the Ancient Bactria answers to its description in 
the Zend-Avesta, as an irrigated land, a land traversed by many canals 
and channels. At Haibak, twenty miles further, a river waters the fields 
and gardens. 

All day, on his journey to Haibak, Mohan Lal’s route was very agreeable. 
Nothing was seen, for the whole twenty miles, except meadows containing 


THE ARYAN LAND 543 


fruit trees, and Dar Daman, a village on the way, was beautified by orchards 
and streams. 

The winter at Khulum, somewhat south of Balkh, is cold and snow falls 
for three months; but the summer is extremely hot, burning the faces of 
the people black. On the third of June he found the thermometer stand 
“in the day at 88 degrees, and in the open air it reached 93 to 97.’”’ On 
the fourteenth of June, on the Oxus, he found it stand at 95 in the open 
air; but the nights were cold. That degree of heat is common, in June, in 
the cities of New York and Washington, and in Iowa and Illinois, over 100 
degrees is not uncommon. 

Balk, anciently Zariaspa and afterwards Bactra, lies in a plain, on the 
Bactras, now the Balk, river. Coming from the south, the way to it, for 
fifteen miles, is almost entirely through plains, bordered on both sides with 
beautiful gardens, the road crossing two or three streams. 

Balk was formerly a very large and populous city. It is now a mass 
of ruins. But it is said then to have been the mother of cities, and to have 
been peopled by the son of Noah. So says Mohan Lal: but it is not 
probable that the name of Noah is much known there. The buildings, in 
former days, extended as far as Mazar, fifteen miles; and their roofs were 
so near each other, that a goat climbed up one of the roofs in Balk, and 
descended the next day at Mazar, whither his owner followed him, by the 
same route. 

Balk is but a few miles from the Oxus, and as one follows the course of 
the river, downward, from it, he passes through ancient ruins, alternating 
with deserts, and crosses many brooks shaded with plants. At Hamdabad, 
twenty miles from Balk, dirty rivulets water fields of melons, and melon 
and wheat-fields extend far beyond. The fertile plain continues sixteen 
miles further, to Murdian, south of which is a range of hills that commences 
at Mazar, on the other side of Balk, and ends southwest of Murdian. 
Beyond Murdian lies a desert. There is thus a rich level plain for a distance 
of fifty-one miles, from Mazar to Murdian, lying between the hills and the 
Oxus, and evidently alluvial. The fort of Chuchuk, between Hamdabad 
and Murdian, is situated in a vast and beautiful plain. A ditch of water, 
broader than that of Delhi, flows round the Citadel, and gives an appearance 
of security to its walls, which overlook and command the surrounding 
country for about ten or twelve miles. 

On this route are villages, set among fine gardens of different kinds of 
fruits. Fields of corn cover the country, and water runs in every place. 
Everywhere the land is fit for agriculture, though uncultivated. All the 
way from Mazar, the country is naturally fertile. 


The water washes every spot, and is conducted by Hazrat Ali, through the moun- 
tain of Band Barbar, which stands at the distance of one day’s march from Bamian. 


544 IRANO-ARYAN FAITH AND DOCTRINE 


The water is divided into eighteen rivers, which are commonly called ‘the eighteen 
streams of Balk. It is a great pity [says Mohan Lal], that such a fine, level 
and rich country, abounding with water, is left to the negligence of savages, who 
take no trouble to till it. 


If we now refer to Fargard ii. of the Vendiddd, we shall find it said, of 
the “region,” ‘‘circle’’ or enclosed arena of Yima: 


At the top part of the region he. made nine bridges, six in the middle, three 
at the bottom. 


These correspond with ‘‘the eighteen streams of Balk.’”’ This arena was 
four-cornered, and of the length of a “‘riding-ground”’ perhaps a long day’s 
ride, on each side, which would very well correspond with the size of this 
magnificent plain. That Yima ‘‘made dwelling-places there, with floors, 
pillars, court-yards and enclosures,”’ indicates that he builded a city. 

Here, then, in this magnificent alluvial plain, abounding everywhere 
with water, was the first Seat of Iranian Empire. There Yima established 
his capital, and there Zarathustra taught a new faith, and by its assistance 
and by his own courage, persistence and energy, he emancipated his people 
from the Tatar domination. 

It was with reason that Ardvi-cura, the Ami, Oxus, or Jiboon, was 
said to be as great as all the rivers of the land together. The Bolor Tagh, 
at the angle of its junction with the Hindu Kush, forms the space in which 
all the waters of the Oxus are collected, and from which they fall into Lake 
Aral, as formerly they fell into the Caspian. The Hindu Kush or Indian 
Caucasus, lying south and east of Bactria has summits that rise above 
20,000 feet, and one in Latitude 35° 40’ North, Longitude 68° 50’ East, eighty 
miles north of Kabul, is of much more considerable elevation, though its exact 
height isnot known. This range of mountains is more barren and destitute 
of forests than the Himalaya. The sources of the Oxus fall from the passes 
which connect its valley with those of the Kabul and the Helmund. The 
Oonna pass, to the northwest of Kabul, connects all these valleys, and is 
10,000 feet above the level of the sea. The Sikkim pass, at the headwaters 
of the river of Balk, has an elevation of about 8,000 feet. 

One of the principal sources of the Oxus is in Lake Siricol, at an elevation 
of 15,600 feet above the level of the sea (in Lat. 37° 27’ North, and Long. 
73° 40’ East). The course of the river is estimated at 1,300 miles, and it 
falls into Lake Aral by numerous mouths. Little is known of the affluents 
of this river, and their sources. On the south side, they are, among others, 
the Sirkab or Goree, the Kholoom, the Ardishar or Dehar, and the Balk. 
On the ancient maps, only the Icarus and Bactras have names. 

The fall of the upper course of the Oxus averages about fifteen feet to 
the mile. Of course it has great rapidity. Its waters are deep and turbid, 


THE ARYAN LAND 545 


and yet on the upper course it is frozen every year. Where Mohan Lal 
crossed it, on his way from Balk to Bokhara, some seventy miles below 
Balk, it was not fordable at any season. It was divided into two currents, 
one running slowly, with a depth of twelve feet, the other rapidly, by the 
right bank, with a depth of eighteen. The water was very muddy, the 
river six times as wide as the Jumna, and it took two hours and twenty- 
five minutes to cross it, in a boat rowed by strong men. The sand, Mohan 
Lal says, gathered from the bed of the river, yields a great quantity of gold. 


Mithras [in the Mzhr-Yasht], rises over Hara bérézaiti before the sun crowns 
its peaks. [The place referred to, therefore, was west of a great mountain-range, 
and in sight of it; and the land over which the light spreads from the east, is 
one]: Where excellent rulers order round about [enclose] the lands, where mountains, 
great, and with abundant grass, abounding in water, afford wells for the cattle; 
and there are canals, deep, full of water, where running streams, broad with 
water, flow rapidly to Iskata and Pouruta, to Mouru and *Haraeva, to Gau, 
Cughda and QAairizao; to Arezahe, to Cavahé, to Fradadhafshu, to Vidadhafshu, 
to Vouru-basti, and to Vouru-jarsti, to this Kareshvare Qaniratha, the lofty. 


These are the Seven Kareshvares; and Qaniratha, ‘‘the lofty,” ‘“‘this 
one,’ must have been the eastern-most one, included the valleys of the 
mountains, and so more elevated than the others. 

‘‘Gau, in which Sughda is situated,’’ is Sogdiana, the country north of 
the Oxus, between it and the Jaxartes, east of Lake Aral. Mouru is sup- 
posed by Spiegel, Haug and Bunsen alike, to be the modern Merv, the 
Margiana of the ancients, Margush of the inscriptions, and lying to the 
southwest of Sogdiana. Haraeva may be the Haroyu of the first Fargard, 
1. e., Herat, west of Merv. Pouruta, Spiegel thinks, is the country of the 
Paruétai, a people whom Ptolemy places in the north of Arachosia; and he 
says that ‘‘Qairizdo, in the cuneiform inscriptions, Uvarazmi, is the modern 
Choaresm.’’ Major Abbott gives the name of the country north of the 
Oxus, and west of Bokhara, bordered by the Caspian and Aral, as Khaurism, 
and Lake Aral is known to the southern Asiatics by the name of Kharasm. 

That the rivers run to Sogdiana and Margiana and the other regions 
named, conclusively proves that the Aryan land of the Zend books was the 
eastern part of Bactria. 


The soil in the vicinity of the City of Bokhara, Mohan Lal informs us, 
is rich and productive, although most of that between it and the Oxus, 
on the route to Balkh,is a dry desert. At Bokhara corn, fruits and silk 
are plentiful, and the last is a profitable article of commerce. Tobacco and 
‘rice are cultivated, opium is produced abundantly, and mulberry trees are 
plentiful. 

On the road from Bokhara to Marv and Mashad in Khorasan, Mohan 
Lal found fertile land near the Oxus, on both sides of it; and Major Abbott 


546 IRANO-ARYAN FAITH AND DOCTRINE 


tells us of a fertile clay plain on the Oxus, two hundred miles in length by 
an average of sixty in width, which produces grain for the bulk of the Tatar 
people. Over this, water is distributed by numerous canals. This is in 
Khiva, and the Oxus on the east intersects it, from Huzzarusp to the Sea 
of Aral. It contains 12,000 square miles, and produces melons, apples, 
pears, peaches, apricots and grapes. 

-Between the Caspian and Khiva is a vast plateau, often elevated several 
hundred feet above the present level of that sea. The basin of the Caspian 
is formed of shell limestone; and the plateau contains, in the limestone of 
which it is formed, only three shells, cockle, mussel and spirorbis, which 
are also the sole productions of the water of the Caspian. 

If these vast strata had been deposits of the ocean, they must have 
contained other and different shells. They are, therefore, deposits of the 
Caspian, and if, the plateau has not been upraised, that sea must now be 
depressed more than 1,000 feet below its ancient level, but this supposition 
is irreconcilable with the features of the neighbouring land. When these 
shells were deposited, the Caspian could not have been united with the ocean. 

Lieutenant Alexander Burnes (Travels into Bokhara) tells us that the © 
country, from Cabul to Balkh, is still called by the natives Bakhtur 
Zumeer, or the Bactrian country. He wound for three miles among the 
ruins of Balkh, before reaching a Caravanserai in the inhabited part of the 
city. It stands on a plain, six miles from the hills, and is a perfect mine of 
bricks. All over the surrounding country are inequalities in the plain, 
that may be ruins and rubbish. Eighteen aqueducts conveyed water from 
the river, for irrigation, which are now dried up. On his route from Balkh 
to the Oxus, on the way to Bokhara, he rode thirty miles from Balkh 
through a rich country, everywhere intersected by canals. 

He crossed the Oxus nearer Khoju Salu, finding the land for two miles 
in width along the river intersected by canals, after he had passed through 
a wide desert. The only arable land is on the rivers, and without irrigation 
there is no cultivation anywhere, in Bactria or Bokhara. 

After crossing the Oxus, it being the middle of June, he found the heat 
intense, the thermometer rising to 103, and at Kurshee to 108 above zero. 
Day broke at twenty minutes after three, and there was a long twilight. 
There was more reason for adoring there, than in most-other climes, the 
Deity Ushas. - | 

On the north side of the Oxus, along his route from Bokhara to Persia, 
at Betik, he found verdant fields irrigated by the Oxus. 

He does not believe that the Oxus ever ran into the Caspian; and thinks 
that what are supposed to be the dry beds of the river, are the remains of 
old canals of Kharasm. Near them are ruins, showing that the country 
was once inhabited and cultivated. 


THE ARYAN LAND 547 


The river has a second bank, from one and a half to two miles from it 
on each side; the land between these and the river being at times inundated. 
The aqueducts sometimes extend to the distance of four miles from the river. 

Bokhara is an open champaign country of unequal fertility, and small 
extent, surrounded by a desert. The city of Bokhara lies to the north- 
west of Balkh, at a distance of 260 miles; and a large part of the way, the 
road runs through vast deserts of sand. But the soil under the sand is a 
hard firm clay, and there are remains of aqueducts and buildings. As I 
have said, the sand has been drifted over the country by the wind. 

Khanikoff (translated by the Baron de Bode), and Sir Alex. Burnes, 
gives us interesting information in regard to this country. The Zer Affshan, 
which runs a little north of Samarcand, and to the west of the City of 
Bokhara, is the second river of the Khanat. It heads in the mountains 
east of Samarcand, and runs west, with many channels and canals, and then 
bends and runs south into Lake Denghiz (25 miles long), its whole course 
being almost 620 versts (408 miles). The headwaters of three of the 
principal branches are in the Karatan Mountains. Its current is so swift 
above Samarcand, that no boat or raft can be floated down the stream. 
Along it is a cultivated strip of country, its whole length. There are a 
hundred canals, on the Zer Affshan, from above Samarcand, on both sides, 
deep, long, with the water running swiftly in them, and like natural branches 
of the river, which many of them, indeed, seem originally to have been. 

The level of the river was once much higher, and where the City of 
Bokhara now is, was once a marsh of rushes. The river was once called 
Mazaf, and afterwards Sogd; and its whole valley is very beautiful. 

At Samarcand there is a vast space of ruins. Three rivers from the 
mountains run into the city, and formerly fed innumerable canals. The 

whole valley in which the city lies is covered with gardens and orchards. 
Lucerne grows in the fields, for it can only grow where the land can be 
‘irrigated. That the grasses have to be cultivated explains the frequent 
‘mention in the Zend-Avesta of the production of “fodder.’’ In all the 
country from Samarcand to Bokhara, wheat, rice, barley and millet grow, 
there are thirteen kinds of grapes; apricots are produced in profusion, as 
large as apples; prunes, quinces, mulberries, almonds, apples, pears, cherries; 
peaches, pomegranates and figs are abundant; melons grow in great pro- 
fusion; and silk, cotton and tobacco are staple products. | 

The Zer Affshan or Sirafshan is also called the Zohik. The Kurshee 
runs parallel with it, and its valley is a sheet of gardens and orchards, in 
places six miles in width on one side of the river and sixteen on the other, 

‘through the whole of which water is distributed by canals. Anciently, 
both these rivers fell into the Oxus; many of whose affluents now sink in the 
sand. But everywhere in the sandy country water is to be had by digging 


548 IRANO-ARYAN FAITH AND DOCTRINE 


to a little depth, the sand being merely superficial. Lake Denghiz, into 
which the Zer Affshan runs, is very deep, and its waters now probably 
cover what was once the deepest portion of a great lake, into which, perhaps, 
the Oxus flowed. 

The Jaxartes is now called Sir Daria, and the Oxus, Ami Daria; and 
Khanikoff gives us the following names of some of the canals from the Sir 
Affshan; Kari Dariya, Ak-Dariya, Vafkand Dariya, Narupay and Ankha. 

The principal towns of ancient Sogdiana were Marakanda, now 
Samarcand, the capital. In the time of Alexander, the name of the 
river in whose valley it stood, given it by the Greeks, was Polytimetus, 
‘very affluent or excellent,’’ Kureshata or Kuropolis, to the northeast, on a 
tributary of the Jaxartes, built by Kuros and destroyed by Alexander; 
Alexandria Ultima, on the Jaxartes, probably near the modern Khojend, 
founded by Alexander as a border fortress; Alexandria Oxiana, probably 
near the modern Kurshee; Tribactria, north of the Oxiana Palus, perhaps 
near Bokhara, and Bagoé in the northwest, on the border of the desert. 

The latitude of Samarcand is 39° 32’ and that of Bokhara, 39° 25’, the 
river bending to the north, between them. Naples, Pekin, Constantinople, 
Madrid, Rome, Bordeaux and Trebizond, all are further north than either. 

At the City of Bokhara, the thermometer is occasionally as low in 
winter as 18° below zero, and often at zero and below, but in the summer, 
the heat is very great, and intermittent fevers are very prevalent from the 
end of August until frost. The thermometer, at the city itself, is seldom 
higher than 90°, and the nights are always cool, it being 1,200 feet above 
the sea. The great plain of Toorkhistan is about 2,000 feet above that 
level, declining westward to the Aral and Caspian. 

What is most noteworthy in respect to Bokhara, next to the vast. 
extent of its ancient system of irrigation, is the constant serenity of the > 
atmosphere and its clear sky. The heavens are brightly-blue, without a | 
cloud; the stars shine with uncommon lustre, and the Milky Way with a 
glorious radiance. A star only three or four degrees above the horizon 
will be distinctly visible, although the moon is shining. 

Snow lies on the ground during three months in the winter, and rains 
fall heavily in the spring. 

Burnes gives the latitudes, of Bokhara, 39° 43’; of Khoju Salu on the’ 
Oxus below Balkh, 37° 27’ 45’, and of Balkh, itself, 36° 48”. 

As it is possible that the Upper Oxus country may have been the land 
of the Seven Kareshvares, I annex a map of that portion of Bactria. 
There the Oxus freezes over, and above Khiindiz beasts of burden cross | 
it on the ice. It even freezes over annually below Khiva. | 

The divisions of that region are Khtindiiz, Khiliim, Herbuk, Buduk- 
shan, and north of Khtindtiz and Budukshan and beyond the Oxus are 
the small states in the hill-country, of Hissar, Khilab, Dirwaz, Shignan, 


THE ARYAN LAND 549 


and Wukhan. Those south of the Oxus have a pleasant climate and 
prolific soil, and are watered by rivulets flowing into the Oxus. Budukshan 
has beautiful vales, clear, bright rivulets, romantic glens, beautiful land- 
scapes, fruits, flowers and nightingales. It lies along the Oxus. The 
small states north of that river are all mountainous. Hissar is finely 
watered, and produces rice largely. 

Between Budukshan and Yarkund is the high plain of Pamir. In the 
centre of this elevated table-land lies Lake Siricdl or Surikil. The whole 
tract is level, with short, rich pasture. The snow does not disappear in 
the summer from the hollows, and the winters are so severe that the people 
cover their hands and even their faces with sheep-skins. They are 
Kergizzes, have no grain, and live on flesh and milk. In 1638, Captain 
Wood found faint but marked traces of the creed of Zarathustra in Wukhan. 

It will be seen, by the map, that two streams unite, to form, as it were, 
the Badakshak or Gosga, from the northeast, and the Ak Suray from the 


‘southeast. Between these, and extending to the south of the latter, is 


‘Khindiz, and the city of that name is on the south side of the Ak Suray. 
‘Further west, the river Goré, and then the river of Balkh flow into the 
Oxus from the south. On the north side, four streams flow into it, the 
easternmost of which is the Karfinigan or Hissar, near which, some 
distance up it, is the town of Hissar. The other three are not named on 
the map. Between these eight rivers are seven divisions or parts of the 
country, which may have been the Seven Kareshvares. 

Toorkhistan extends from Balkh to the shores of the Caspian, filling 
\the space between that sea and the Aral, and north of a line from Balkh 
‘to Astrabad on the Caspian. It is a desert of sand, in which there are no 
‘towns or villages. 

Airyana Vaéja must have been the valley of Samarcand and the 
country east of it to the heads of the valleys of the Caucasus. The second 
‘country, Gafi, in which Sughda is, must have been Bokhara; the third, 
‘Méuru, Merv, or Margiana; the fourth, Bakhdi, the eastern part of 
‘Bactria, on the heads of the Oxus; and the fifth, Nisai, between Mduru 
and Bakhdi, the western part of Bactria, including the plain of Balkh. 


In Chapter 31 of the Farvardin Yasht, vv. 143, 144, we find praised in 
‘succession, the pure men and women of the true faith, in the Aryan, 
‘Turanian, Cairimian, Canian and D4hian regions in succession. It 
‘appears from this that the Turadnians were only one native tribe, occu- 
pying a particular and probably limited country, and part of whom, at 
least, were converted. We also find the Fravashis of several Turanians 
‘praised in this Yasht. In verse 126, the Fravashis of three pious men 
among the Caénos are praised. 


THE ARYAN EMIGRATIONS. 


The first Fargard of the Vendiddd, of which I have already spoken, 
as well as of the translations of it by Dr. Haug and Professor Spiegel, 
contains nothing that gives direct sanction to the notion of Haug and 
Bunsen, that it is a recital of the successive emigrations of the Aryans. 
It is, as Spiegel says, geographical, and it is also of much later date than 
the Gathds, and, perhaps, than many other parts of the Zend-Avesta. 
But it also embodies ancient traditions, and the countries which it names— 
as created by Ahura Mazda, are all Aryan countries, i. e., countries invaded 
and conquered by one or the other of the two younger branches of the 
Great Race, the Indo-Aryans and the Medo- or Bactro- or Irano-Aryans. 
And it is natural to conclude, at first thought, that these countries are 
named in the order in which, according to the traditions, they had been 
occupied or colonized. Yet this may not be so, and they may only have 
been named with reference to their locality, commencing with that farthest 
north. 

Dr. Haug divides the Vendidad into three parts. The first (Fargards 
I, 2 and 3) is, he says, only introductory, 


and formed very likely part of a very ancient historical or legendary work of a | 
similar kind as the ShAhnamah. 


The division into verses of this Fargard, by Professor Spiegel, differs 
from that by Dr. Haug. 


Vo. «. 1, 2, 3, 4; Spiegel. Ahura-Mazda spake to the Holy Zarathustra: 
‘I created, O Holy Zarathustra, the (home-) place, a creation of pleasantness, not 
anywhere (else) where joy.’ [His first translation of this was: ‘A place,a crea- — 
tion of delight, (but) nowhere was created a possibility (of approval).] ‘For had 
I not, O Holy Zarathustra, created the (home-) place, a creation of pleasant- 
ness, not anywhere (else) where joy, the whole corporeal world would have 
gone after Airyana-Vaéja.’ 

V. .. 1. Haug. Ahura Mazda said to the hallowed Zarathustra: ‘I created, 
Most Holy Zarathustra, into a delicious spot, what was hitherto wholly uninhabit- 
able. For had I not, most Holy Zarathustra, converted into a delicious spot, 
what was hitherto uninhabitable, all earthly life would have been poured forth 
after Airyana Vaéjé.’ 

[Haug says]: The meaning of the verse is this: In the earliest times Airyana 
Vaéj6 was the only cultivated country; all the rest was a desert. But as there 
was a danger of Airyana Vaéj6 being overflown by every living thing that existed 
in this desert, habitable regions were created in other parts of the earth. 


THE ARYAN EMIGRATIONS 551 


This passage is followed by what Haug considers a supplemental 
addition, for purposes of explanation or correction. 

Such passages have generally been considered [he says], as mere glosses: But 
judging even from the etymological pectliarities, they must be older than the last 
version of the Vendidad, or at least than the last collection. [Of this verse there 
is no Huzvaresh translation]; and in the glosses that precede the translation of 
the third, no reference is made to it whatever. [Spiegel says that the words of 
the verse are certainly not a gloss. ] 


Westergaard prints the verse as if it were genuine, but Bunsen considers 
it as an addition of the Zendist. It is this: | 


4. Spiegel. . . . . A place, a creation of delight, not so delightful as the 
first (have I created); the second, as opposition of the same (has Anra Mainyus 
created). 


2. Haug. Into a charming region (I converted) one which did not enjoy 
prosperity, the second (region) into the first; in opposition to it is great destruc- 
tion of the existing cultivation. 


The meaning, Haug says, is this: 


Ahura Mazda transferred into a delightful region those districts which had 
previously been deserts and therefore not an agreeable residence; but to all these 
there were evils attached which were drawbacks to their being inhabited. The 
expression, ‘I created into a first the second region’ may mean—The desert, the 
wasted, I raised into a paradise, or at least into a country next to a paradise. 


Then: this follows: 


5 to 12. Spiegel. The first and best of regions and places have I created, I 
who am Ahura Mazda; the Airyana-Vaéja of the good creation. Then Anra- 
Mainyus, who is full of death, created an opposition to the same; a great serpent 
and winter, which the Daevas have created. Ten winter months are there, two 
summer months, and these are cold as to the water, cold as to the earth, cold as 
to the trees. After this to the middle of the earth, then to the heart of the earth, 
comes the Winter; then comes the most evil. 

Haug. Vv. 3, 4. As the first best of regions and countries, I, who am Ahura 
Mazda created Airyana Vaéj6 of good capability; thereupon in opposition to 
him, Angr6-Mainyus, the death-dealing, created a mighty serpent and snow, the 
work of the Daevas. Ten months of winter are there, two months of summer. 
(‘Seven months of summer are there; five months winter there were; the latter 
are cold as to water, cold as to earth, cold as to trees; there (is) midwinter the heart 
of winter, there all around falls deep snow; there is the direst of plagues.’]. 

The later interpreters [Haug says], thinking the words ‘two months of summer, 
ten of winter’ not suitable to the first land of blessing, the real paradise, altered 
them into ‘seven months of summer, five of winter,’ in direct contradiction to the 
-words of the original, a thing of frequent occurrence in the Vendidad, and a manifest 


952 IRANO-ARYAN FAITH AND DOCTRINE 


indication of its being a later modification of expression which either appeared 
out of character or too strong. But this change has not yet banished the severe 
cold from Paradise. Its existence must be admitted, and attempts were made to 
describe its effects in more detail; for the words ‘cold as to water, etc.’ to the end 
of the verse, are additions of the Zendist. These details are out of character 
altogether with the original. 


It is said more than once, elsewhere, that Zarathustra sacrificed in 
Airyana-Vaéja. If this was a name, applying specially and solely to the 
original Aryan land, the cradle of the race, there would be an irreconcilable 
contradiction, since Zarathustra arose long after the emigration to Bactria, 
under Yima. 

Vaj, Sanskrit, means ‘‘to increase, to be strong, to strengthen;”’ Vaja, 
‘a wing, food, battle, speed, the feather of an arrow, sound, clarified 
butter, water, rice.” Another vaj means ‘‘to go.’’ From the first vaj are, 
probably, the Latin vegere and augere, vigor and vigere, Vdjin, i. e., vdja+in, 
“swift, a sacrificer, a horse, an arrow, a bird.’’ Vijaya means ‘“‘victory, 
overpowering, name of an auspicious hour.”” Vaéjé, Zend, is said to mean 
‘pure,’ but I cannot find its derivation in that sense, nor that of airyana 
in any sense. 


[Ahura Mazda says], I created a place, a creation of delight; nowhere was 
created a possibility; [or], I created the place, a creation of pleasantness, not 
anywhere where joy; [or], I created into a delicious spot what was hitherto 
wholly uninhabitable. 

If I had not [he adds], all mankind would have gone after Airyana Vaéja3 
[or], if I had not, all earthly life [all living beings] would have been poured forth 
after Airyana Vaéjo. 

[And then], I have created the first and best of regions and places, the Airyana 
Vaéja of the good creation; [or], As the first and best of regions and countries, I 
created Airyana Vaéjé of good capability. 

[Is it not, perhaps, the meaning], I created a place, a creation of delight, 
where before no pleasure was possible. If I had not, all the world would have 
emigrated to find a desirable country. I created the first and best of countries, 
the desirable country, creation of the powers of good. 


’ 


I use the term, “‘desirable country,” not even by way of conjecture, 
but as an illustration. Airyana Vaéjd is of unknown meaning, but I do 
not believe it is a name. ’ 

At all events, it describes, if it is not the name of, the first country 
created. Anra Mainytis, by way of antagonism, created a great serpent 
and winter or snow. Spiegel says that 


this country must be placed in the farthest east of the Iranian highlands, at the 
sources of the Oxus and Jaxartes. In later times [he says, and quotes from the 
Minokhired], it becomes a purely fabulous region. 


THE ARYAN EMIGRATIONS 553 


[Haug says]: It becomes altogether a mythical country, the seat of Gods 
and heroes, where there is neither sickness nor death, frost nor heat, as is the case 
inthe realm of Yima. Inthe chapter before us, however, we may still discover the 
historical background. In Airyana Vaéj6 there are ten months of winter. But 
winter, as being one of the ten curses of Ahriman, has no connection with the 
paradise in which, according to the legend, only happiness and bliss were found. 
This notice, however, is exactly suited to regions in the far North, or in a very 
high situation, and it is a primeval reminiscence of the real cradle of the Iranians. 
Thus, in the region of Airyana Vajé6, the real historical reminiscence of their 
early home has been merged in the description of a happy paradisiacal original 
state of mankind, not as is presented to us in various popular tales. 


I do not think that the meaning is that Anra Mainyfis changed the 
climate of the whole country. If he had that power, he could have 
destroyed every country created by Ahura Mazda, and was His superior 
and master. The original Aryan land lay at the foot and in the high 
valleys of the Indian Caucasus. In the still higher regions, on the summits 
of the huge mountains, and even in the very high valleys, the snow 
‘disappeared for a very brief season only in each summer. And it was 
this ten months of winter and snow, upon the mountains, that Anra 
Mainyfis created. And this winter’s cold in the mountains and upon 
them, descends into the valleys, freezes the rivers, chills the earth and kills 
the herbage, even to the centre and heart of the Aryan land. That is 
what is meant by the middle and heart of the earth, to which the winter 
comes, and then there is the most evil, i. e., discomfort. 


The second country created was ‘Gau, the dwelling-place of Sughda’ (Spiegel) ; 
‘Gat, in which Sughda is situated’ (Haug). This, [Spiegel says], is Sogd, as the 
name shows. [Haug says], it is evidently Sogd, Sogdiana, the Fire-land, that is 
the land where the sacred fires were especially lighted. [It is in the thirty-eighth 
degree of latitude, where Samarcand is situated.] The course of the Aryans [he 
says], was now to the southwest. 


It is the Steppe country, now Toorkhistan, stretching westward from 
the foot of the mountain range, to the Caspian, and, of course, the first 
into which the mountaineers descended with their herds, following the 
course of the two great rivers. If called ‘‘fire land,” this was, probably, 
if not certainly, on account of the inflammable wells or oil-springs near 
the Caspian and Aral. 

The antagonism or mischief here created was a “wasp” or fly, that 
killed the cattle. 


3. Mouru, the high, the holy (Spiegel); the,strong, the pious Méuru (Haug). 
Apparently the modern Merv (Sp.); the present Merv, the Margiana of the 


Here Anra Mainyis created a Pairika, Khnanthaiti or Khnathaiti, who. 
attached herself to Kérécacpa. 


IRANO-ARYAN FAITH AND DOCTRINE 


classics, Margush of the inscriptions, to the southwest of Sogdiana; the place of 
wild animals, especially birds, as the name implies (Hawg). 

4. Bakhdhi, the beautiful, with lofty standards (Sp.); the happy Bakhdi with 
the tall banner (Haug). The modern Balkh (Sp. Bakhd), or the ‘fortunate 
spot,’ is Bactra. The ‘tall plumes’ indicate the imperial banner (Haug). 

5. Nisa, which lies between Mouru and Bakhdhi (Sp.): Nisai [between 
Mouru and Bakhdhi] (Haug). The determination of this locality is a disputed 
point. The most probable opinion is that of Burnouf, that it is the region Nycaia, 
which touched on Hyrcania and Margiana. Only then there is this difficulty, 
that the place must lie between Mouru and Bakhdhi, which does not seem 
compatible with the positions above assigned to those localities (Sp.). The 
City of Nisa is situated on the upper Oxus (Haug). 

6. Haréyu, which is rich in clans (Sp.): Haréyu, the dispenser of water 
(Haug). WHardyu, called Hariva in the cuneiform inscriptions is the ’Apeia of 
the Ancients, the region about Herat, which, according to W. Ousely (Orient. 
Geog. p. 217 n.) was formerly called Heri, a name which is still preserved in the 
name of the River Herirud, and agrees very well with the older appellations (Sp.). 
Hardyu is Herat, of which frequent mention is made subsequently. Hariva, in 
the cuneiform inscriptions (Haug). . 

7. Vaékereta, the dwelling-place of Dujak (Sp.): Vaékereta, in which Duzhaka 
is situated (Haug). Vaékereta was taken by the Huzvaresh translators for 
Kabul. Ritter offers the conjecture that the expression dujaké shayaném might 
denote the term Dushak. My opinion that Dujaka must be taken as a proper 


name, is confirmed, etc. (Sp.): Vaékereta is no doubt Sejestan (Haug). | 
| 


8. Urva, which is full of pasture-grounds (Sp.): Urvd, abounding in rivers 
(H.): Not yet more accurately determined (Sp.): Urva is proved by Haug to 
be Cabul (Bunsen). 

9. Khnénta, the dwelling-place of Vehrkana (Sp.): Khnénta, in which 
Vehrkana is situated (Haug): Vehrkano, according to the Iranian vowel changes, 
by which the old v corresponds to gu in the modern language, is the modern 
Gurgan (Jorjan of the Arabians), with which it is identical. In the inscription 
of Behistun, it is called Varkana (Sp.): Khnenta is, perhaps, Candahar (Haug). 


Khan, Sanskrit, meant “to dig,” and khant, ‘‘a mine.’ Khnenta meant, 


probably, “‘the mining land,’’ and must have been a mountainous region. 


10. The beautiful Haraqaiti (Sp.): The happy Haragqaiti (Haug). 


Both Spiegel and Haug agree, and it has never been doubted, that this 


is the Harauwatis of the cuneiform inscriptions, the Arachosia of the: 
classics. 


11. Haetumat, the brilliant, the shining (Sp.): Haetuwmat, the wealthy and 
brilliant (Haug). [Spiegel says that] Haétumat becomes in Sanskrit, Setumat, 
i. e., ‘provided with bridges,’ but that whether the meaning of the word in Zend 
is the same cannot be positively affirmed, as Haétu is not met with. 


THE ARYAN EMIGRATIONS 555 


He, Haug, and Bunsen all agree that by Haétumat is meant the valley 
of the present Hilmend, the Etymander of the classics. 


12. Ragha, which consists of three tribes (Sp.): Raghd with the three races 
(Haug). Raghu, the well-known town in Media, is mentioned by Darius in the 
inscription of Bisutun (Sp/.). 


It is called in the text, thrizantu, thri meaning ‘‘three’’ and zantu being 
‘the same word as the Sanskrit jantu, ‘‘a creature,’’ from jan, ‘‘to bring 
forth, to produce.”’ It probably meant, at first, the children or family, 
and afterwards the clan or tribe, all of the same blood or descendants of 
‘one ancestor. 


13. Chakhra, the strong (Sp.): Chakhra, the strong, the pious (Haug). 
Chakhra may possibly be the country which Firdusi calls Chihrem (Sp.): Where 
Chakhra was is doubtful. Butler, Lexicon, voce Charkh=a circle; (from the Zendish 
Chakhra=a wheel), states that it is the name of a city in Khorassan (Haug). 


Haétumat was, no doubt, part of what was afterwards called the 
‘Paropamisade, and part of Drangiana (the whole of it called Aria), lying 
between the Etymander and the rivers west of it that ran into the Arior 
‘Palus. It lies west of Arachosia, or India Alba. Ragha was, undoubtedly, 
‘Ragiana, in the northeastern part of Media. Chakhra was probably 
Choarene (part of Parthia), and Choromithrene, Media, south and south- 
west of Rhagiana. Khnenta, in which was Vehrkana, was, perhaps, 
Hyrcania, the mountainous country southeast of the Caspian. 


14. Varena with the four corners. (Sp. and Haug). Lassen identifies Varena 
with the Fa-lu-nu of a Chinese writer, and looks in it for a part of Cabul. Roth 
| seeks it in the southeast of the Aryan territories. The Parsee traditions place it 
] ‘in Taberistan (Sp.).. [According to Haug, Varena is Ghilan, in Media.] 


Thraéta6én6, who killed the snake Dahaka, was born for Varena. His 
‘killing Zohak, the tyrant, is invariably supposed in the modern legend, to 
have taken place on the Alborj, or more properly, on the Mountain of 
Demavend, to the south of the Caspian. The meaning of the phrase, 
“with the four corners,’ in the original, is probably not ascertainable. 
It may mean that Varena was square in shape, and this would pretty well 
apply to either Persis or Carmania. And it may mean that at one corner 
of it, are the corners of three other countries, as, at the northeast corner 
of Carmania are the corners of Parthia, Gedrosia and Aria. | 


15. Hapta Hendi (Sp.): Hapta Hindu, from the eastern Hindu to the 
western (Haug). 


IRANO-ARYAN FAITH AND DOCTRINE 


on 
on 
On 


The Vedas call India Sapta Sindhavas, ‘“‘the Seven Rivers.’ These 
are the Indus, and its affluents in the Punjaub, the Hydaspes, Hyphasis 
(or Bibasis), Acesines, Hydraotes, Hesidrus or Zaradrus, and, perhaps, the 
chief tributary from the west, the Choaspes or Suastus. The modern 
name of the Hesidrus is the Sutlej; of the Acesines, Khenab; of the 
Hydaspes, Jelum; of the Hydraotes, Rabee; of the Hypanis or Hyphasis, 
Ghaira. 

Ghilan is a modern province of Media. Rhagiana contained the 
celebrated Niszean plains; and Rage was reputed the largest city of Media. 
Persis corresponds with the modern province Fars. Carmania still retains 
its ancient name in Kerman. Parthia is now Khorassan. Hyrcania 
corresponds with Astrabad, part of Khorassan, and the eastern part of 
Mazanderan. It was fertile in every sort of fruit and grain, and well- 
wooded, but much infested with wild beasts. 

Aria lay to. the east of Parthia, and north of Drangiana, corresponding 
with the southern part of Khorassan. Its fertility was very great, and 
it was especially celebrated for its wine. Its principal town, Artacoana, 
Herat, on the Arius, was founded by Alexander, on the site of the older 
capital. Drangiana corresponds with Sejestan, its chief river, the Etyman- 
drus, Helmund, rising in the Indian Caucasus and flowing to the southwest 
into the Lake Aria, Zumah. Gedrosia is now Beloochistan, lying between 
Carmania and the Indus. 

Arachosia, a mountainous and fertile province, corresponds. with 
Kandahar, the north of Beloochistan and the south of Kabul. The 
Paropamisadz inhabited the mountain rages of the Paropamisus, Hindi 
Kush, and the modern province of Kabul. This district is intersected in 
every direction with mountains, which are capped with snow for the 
greater part of the year, and contain beautiful and fertile valleys. Bactria 
is Balkh, and Sogdiana, part of Independent Tartary and Bokhara. 
Margiana corresponds with the northern part of Khorassan. It is, for the 
most part, a sandy waste, interspersed with oases. | 


16. To the east of Ranha, which is governed without kings (Sp.): Those 
who dwell without ramparts on the Sea Coast (Haug). Ranha, doubtful, but 
not to be confounded with the Ragha previously mentioned (Sp.): As the Caspian 
was the sea nearest to the old Iranians, we must here understand the shores of 
that sea. The Indian Ocean is out of the question, in consequence of the mention 
of cold. But the more probable supposition is, that the author had in view the 
boundaries of the earth, and that Rangha means the circumambient ocean 
(Haug). 

[The] ‘opposition’ [created there by Anra Mainyfis, was] ‘winter, created by 
the demons’ [and hoar-frost the defilement of the land] (Sp.): Snow, the work of 
the Daevas, and earthquakes which make the earth to tremble (H.). 


THE ARYAN EMIGRATIONS 557 


We elsewhere find mention made of the Steppes of Ranha, which 
Spiegel there thinks is the Jaxartes. It is singular that after reciting the 
countries to the southwest and southeast, the last one mentioned should 
be placed near that river or the Caspian, but winter or snow could hardly 
be predicated of the Indian Ocean. 

I can find no derivation for Ratha or Rangha with the meaning of ‘‘sea’’ 
or ‘ocean.’ Rang, Sanskrit, means ‘‘to go, to move;’’ rangh, ‘to go, to 
move swiftly,” and as I find no other origin for Raha, I think it was a 
river. It may be the Araxes, and the country referred to, Armenia, and 
it is quite likely that this was the last country conquered. Armenia 
consists of a complicated knot of mountain ranges, the center and cradle 
being a high plateau, and the Araxes bounds it on the south. 

As we have seen, only two of the ancient heroes are named in this 
Fargard, and these very briefly. Of these, I shall speak hereafter. As 
to the countries named, the reader has the interpretations and notions of 
Spiegel, Bleeck, Haug and Bunsen, and can form his own opinion as to the 
nature and value of the record. I think there can be no doubt that Airyana 
Vaéja of the good creation, was the valley of the Zer Affshan, in which, 
amid the vast ruins of its old greatness, Samarcand stood, a great city, as 
Balkh also was, in the time of Alexander. Gau, in which was Sughda, 
almost as certainly, was the lower valley of the same river, in which 
Bokhara stands. Mdéuru was, it is natural to suppose, Merv or Margiana, 
across the Oxus, and to which, once in possession of Bokhara, the Aryans 
must soon have found the way. Bakhdi, I think, was eastern Bactria, 
and the lofty standards or banner were probably the mountains that 
reared their mighty crests to the sky, glittering with perpetual snow, on 
the south and east of it, and Nisa or Nisai, I think, was the country about 
Balkh, where colonists coming up the Oxus from Margiana, and those led 
across the heads of the Oxus by Yima, probably met and settled. 


THE SEA VOURU-KASHA. 


In the Yacgna Haptanhditi, which is the Second Gatha, Verses 28 and 
29, as translated, are: 


We praise the pure ass which stands in the midst of the Sea Voéuru-Kasha: 
We praise the Sea V6uru-Kasha. Spiegel says that Verse 28 proves that the 
second part of this chapter, from verse 18, is a later addition. The three-legged 
ass [he says], is well known in the later Parsee mythology, but no mention of 
that curious animal is to be found in the earlier writings. 


I wish he had told us what the original Zend word is, which is rendered 


46 7 


ass,’ that we might have seen how nearly it resembles the word for 
mountain, as we elsewhere read of a mountain standing in the middle of 
the same sea. 
In Yagna Ixiv., which is also of later date, Ardvi-cura is praised as a 
river, 


as great as all the waters that flow through the Aryan land, with strong current, 
from the high Mountain Range, Hukairya, down to the Sea V6uru-Kasha. 

15. All flow unto the boundary-Sea V6uru-Kasha, every one flows into the 
midst of the same. 

16. From whence Ardvi-cura has made them flow out, has poured them out, 
who has a thousand canals, a thousand channels, each forty days’ journey long 
for a rider. The flowing of this, my water alone, comes to all the Seven Karesh- 


vares. 
20. It brings from this, my water alone, continually thither, in summer as 
in winter.. 


Here, in connection with the irrigation by canals, Ardvi-cura becomes 
the Goddess, by whose favour the irrigation is effected. The expression, 
“the boundary sea’ suits the Caspian, which was the boundary of the 
Aryan country, north of the Oxus, and of Margiana. Other passages 
seem to show that it was a river, as it might be as far as the word “‘sea’”’ 
goes, which in the Veda is applied to rivers. There are, in fact, no large 
seas in any of the countries occupied by the Aryans, except the Caspian — 
and Aral, into which large rivers run, and these were then one sea. 


Vendiddd: Fargard v. 54. I bring away the water, I, who am Ahura Mazda, 
from the Sea V6uru-Kasha, with wind and clouds. 

55. I bring it to the corpses, I, who am Ahura Mazda; I bring it to the 
Dakhma, I, who am Ahura Mazda; I bring it to uncleanness, I, who am Ahura 
Mazda; I pour it over the bones, I, who am Ahura Mazda; I bring it away 
secretly, I, who am Ahura Mazda. 


THE SEA VOURU-KASHA 559 


56. I bring these things to the Sea Piitika; they are seething in the midst 
of the sea. 

57. The waters, purified, flow from out the Sea Pditika, to the Sea Véuru- 
Kasha. . 

58. To the tree Hvapa, 

59. There grow my trees, all, of all kinds. 

60. These, I cause to be rained down from thence, I, who am Ahura Mazda. 

61. As food for the true believers, as forage for the cattle, created by the 
Good. 


Probably, the phrase rendered ‘‘rained down,”’ really means distributed 
or poured over the land by irrigation, as the reference is certainly to the 
waters that flow from the Sea V6uru-Kasha. And I suspect, as the word 
rendered ‘‘trees’’ clearly means plants, grain or whatever grows from the 
earth, that the tree Hvapa is a mis-translation, a tract of country of that 
name under cultivation being meant. 

In Note 13 to Fargard xix., the meaning of V6uru-Kasha is said to be 
“having far shores.”’ 


Fargard xxi. 12 to 15. It shall rain down, with the rain, fresh water, fresh 
earth, fresh trees, fresh remedies, fresh preparation of remedies. As the Sea 
Vouru-Kasha is the meeting of the waters. 

30, 32, 34. As the Sea Véuru-Kasha is the meeting of the waters, lift up 
thyself, go from the air to the earth, from the earth to the air. Lift up thyself, 
arise, thou for whose birth and increase Ahura Mazda has created the earth [the 
rising, v. 34]. 


In the Tistar Yasht, of the Khordah Avesta, the Star Tistrya, “‘shining 
for receiving his seed] from the navel of the waters,’’ is said to glide softly 
to the Sea Véuru-Kasha, like an arrow. It is, ‘‘the Sea V6uru-Kasha, the 
strong, beautiful, deep, rich in waters.” Tistrya, going there, purifies the 
waters, the strong winds blow, and then Catavaéca causes the water to go 
down to the country of the Seven Kareshvares. Tistrya fights the Daeva 
Apaosha, at the Sea Vouru-Kasha. 


He unites the sea, he divides the sea, he makes the sea flow full, he makes the 
sea diminish, he comes to the sea at all shores, he comes to the middle of the sea. 


He and Catavaéca uplift themselves out of the Sea V6uru-Kasha, and 
then the vapours gather themselves on high at the Mountain Hendava, 
which stands in the midst of the Sea V6uru-Kasha, and the clouds spread 
therefrom, and rain, snow and hail fall on the Seven Kareshvares. Tistrya 
goes 


to all the circles of the Sea V6uru-Kasha, the strong, beautiful, deep, with deep 
waters, to all beautiful channels, to all beautiful outlets; then they bring the 
waters out of the Sea Vduru-Kasha, the flowing, friendly, health-bringing, and 
these he distributes there among the regions. . 


560 IRANO-ARYAN FAITH AND DOCTRINE 


In the Rashnu-Yasht, Rashnu is said to be 


at the Kareshvare, the Sea Véuru-Kasha, at the Kareshvare, the Tree Caéna, 
which stands in the midst of the Sea Véuru-Kasha, which is called by the names 
Hubis, Erédhwo-bis and Vi¢po-bis, on which are placed the seeds of all trees. 


In the Farvardin-Yasht, Ardvi-cura is 


great and far-renowned, who is as great as all the other waters which hasten to 
the Aryan land, which flow down mightily from Hukairya, the lofty, to the Sea 
Vouru-Kasha. 

7. All purify themselves in the great Sea Véuru-Kasha, each flows through 
the midst of the same, where Ardvi-cfira, the spotless, makes them flow out. 
She pours them out, she, the spotless, who has a thousand canals, a thousand 
channels . 

65. If one brings water out of the Sea Vouru-Kasha and the Majesty, created 
by Mazda, then go forward the bold Fravashis of the pure, 

66. Longing for water, each for his kinsfolk, for his clan, for his confederacy, 
his region, saying thus: ‘Our own region to be quickened and to be rejoiced.’ 

Zamyad Yasht: 51. This Majesty spread itself abroad to the Sea Vouru- 
Kasha; there, the navel of the waters, with swift horses, seized it, the navel of 
the waters, with swift horses, desired it: ‘I will seize this Imperishable Majesty, 
to the depths of the Sea Véuru-Kasha, the deep, in the depth of the canals, the 
deep.’ 

52. We praise the great Lord possessing women, the shining navel of the 
waters, having swift horses, valiant, profiting at call [conferring benefits when 
entreated], who created mankind, formed mankind, who is worthy of honour 
under the water, most hearing with the ears when one offers to him. 

55, 56. The Strong Kingly Majesty . . . . which the destroying Turan- 
ian Franracé desired from the Sea V6uru-Kasha . . . . then rose that outflow 
of the Sea Vouru-Kasha, which bears the name of HucravAo. 

59... ... Then flew this Majesty away ... . Then arose the outflow 
of the Sea V6uru-Kasha, the canal which bears the name Vanhazdao. 

62. Then {flew this Majesty away . . . . Then arose the outflow of the 
Sea Véuru-Kasha, the water which bears the name AwzdAanva. 


“The navel of the waters’ is mentioned in the Farvardin Yasht in. 
connection with Mithra and his favours to the Aryan land. 


Here [it is said], will in future, the navel of the waters, the strong, promote 
all that is chiefest for the regions, and those who keep themselves allied. 


In the Géh Usztren, satisfaction is invoked for 


the Great Lord, the navel of the waters, and the water created by Mazda; the 
Great Lord, possessing women, shining, the navel of the waters, having swift 
horses. [And in Yagna ii. 21], the Great Lord, possessing women, shining, the 
navel of the waters, possessing swift horses [are wished for with praise]. 


THE SEA VOURU-KASHA 561 


The ‘“‘navel of the waters’”’ is clearly not V6uru-Kasha, but that supposed 
source or reservoir from which the sparkling springs burst up, of which the 
mountain streamlets were born, whose rapid movement caused the posses- 
sion of swift horses to be attributed to the navel from which they flowed, 
or, it is the atmosphere. 

In the Zamyad Yasht another sea is mentioned, Kavgu, or “the Water 
Karicuya,”’ from which Actvat-Erét6, son of Vicpa-taurvi uplifts himself, 
who, at a later day, became the expected and coming Saviour, but was, in 
fact, a leader among the Aryans—‘‘The Strong Kingly Majesty,” it is 
said, ‘‘which belongs to the Aryan regions’ (the victorious potency that 
flowed from Ahura Mazda), ‘which united itself with what is mighty 
there’ (there, in a province or colony at a distance from the original land?), 
“namely, with the Sea Kancu, which is in connection with”’ (adjoining, on 
the confines of), ‘‘Haétumat, as the Mountain Ushidhao, about which 
many waters, connected with [rising in] mountains, flow around.”’ 


67. To it hastens, to it goes, food, kingdom in horses, shining furtherance, 
the fair, fortunate, strong, increasing with many pastures, right, golden. To it 
hastens, to it goes the shining, majestic, washing away the white skins (?), and 
drying up the many hindrances. 

68. There joins itself to it, the strength of the horse, ... . of the 
camel, ... .ofaman;... . the Kingly Majesty; there is on it so much 
more Kingly Majesty than the un-Aryan regions here could destroy at once. 

69. Would here perceive destruction, would perceive hunger and thirst, cold 
and . .. . [unintelligible] . . . . Then is the Kingly»Majesty the Saviour 
of the Aryan regions. 


The general meaning of these passages seems clear enough. The 
reference is to an Aryan settlement or colony further south than Bactria. 


The Bundehesh [Spiegel says], places the Sea Kangu in Sejestan. Here [he 
says], it is evidently the Sea Zareh, into which the river Haétumat (Hilmund) 
flows. 


Verses 67 and 68 describe the growth of the Aryan power and people 
there. Food becomes abundant, horses abound, victories are gained and 
the Aryan power extended, the country is beautified, the colony strong 
and prosperous and extensively cultivated. “‘The shining, majestic,”’ 
means the Aryan power and glory, given by Ahura, the Kingly Majesty. 
What is meant by the phrase, ‘“‘washing away the white skins,’’ we can 
only conjecture. ‘‘Drying up the hindrances’ is overcoming obstacles, 

sweeping away hostile opposition, and the former phrase probably refers 
to the disappearance of the dark-skinned infidels before the white Aryans. 
The colony becomes wealthy and strong in horses, camels and men, and 


562 IRANO-ARYAN FAITH AND DOCTRINE 


by the Kingly Majesty, conqueror, and strong enough to defend itself 
against its un-Aryan neighbours. 

The ‘‘Sea’’ V6uru-Kasha was certainly a real stream or an expanse of 
water, between which and the smaller ‘‘Sea’’ Pfiitika there was a connection 
and it supplied the water by which the Seven Kareshvares were irrigated. 
As we have seen, little is said of it in the Gathas, and the mountain, tree 
and ass in the middle of it were probably later additions. If Bactria was 
the Aryan country, and Véuru-Kasha and Pfitika were seas and not 
rivers, they must have been the Caspian and the Sea of Aral. But there 
are great difficulties in the way of this theory. The irrigation of the land 
was from the Sea Voéuru-Kasha, and that is simply impossible. Besides, 
the canals were only filled when the waters were raised by the rains, and 
ran with rapidity, as we have seen, and this seems to make the conclusion 
inevitable that V6uru-Kasha was a river, which overflowed its banks, and 
the country along the Pfitika, also, by its back-water. 

It is recited in the Zamyad Yasht, as we have seen, that the Turanian 
Franra¢é three times endeavoured to possess himself of the Kingly Majesty, 
and was three times defeated, and at each defeat, an outlet or canal for 
irrigation was made, to convey the water from the Sea V6uru-Kasha—the 
first, Hugravao; the second, Vanhazdao; the third, Awzdanva. 

It is indisputable that V6uru-Kasha was an actual river or sea. It 
was the source of the supply of water for irrigation, for the whole Aryan 
country. To suppose it to have been any existing sea, in the countries 
occupied by the Irano-Aryans, pre-supposes that if such sea is now salt, 
it was then fresh water. Supposing that difficulty overcome, we are met 
by the fact that it was when the abundant rains fell, that the irrigation 
was had, the waters then flowing into the canals, and that, if this supply 
failed, there was no water for the land. That could not have been the 
case, if the water was taken from a sea. . 

No sea was the boundary of Bactria, nor of any other Irano-Aryan 
country. 

The Caspian is bounded on the east by a desert, and there were no 
colonies in its vicinity. It is far from certain that the Oxus ran into it; 
and, if it did, that sea could not have been connected with the irrigation 
of the country. One is at first inclined to believe that it was the Sea 
Vouru-Kasha, and the Aral, the Sea Pfitika, but the high country between 
these two seas forbids the conclusion that the water ever flowed from the 
canal into the Caspian. 

How could it be said that Tistrya, the stars that caused rain, united 
and divided a sea like the Caspian, and caused it to flow full and diminish? 

I am very strongly inclined to believe that Ardvi-cura was the Zer 
Affshan, Sogd or Zohik. Its name and the description of its waters suit 


THE SEA VOURU-KASHA 563 


that river. At that day, it flowed, no doubt, into the Oxus, or into a 
lake of considerable size and depth, which has since shrunken in its 
dimensions to Lake Denghiz, twenty-five miles long, into which the Zer 
Affshan now empties its waters, and through which the Oxus must then 
have run. If the site of Bokhara was once a marsh, it was before then, 
no doubt, covered with water. There may have been two such lakes, 
such as are seen on many rivers, mere expansions of the river, and, of 
course, fresh, and these, filled with water in the spring and diminishing in 
depth in the summer and autumn, may have been unbroken sheets of 
water at the former season, and in the latter, have been broken up by 
islands and bars, left bare by the partial draining and lowering of level. 
Or, as the Indus was called a sea, Voéuru-Kasha may have been the Oxus 
itself, and Pfitika a branch of it. And Kangu may have been another, 
rising near the Mountain Ushidhao, in the vicinity of which many streams . 
arose, and by which passed the road to Ha€tumat, over the Hindi-Kish. 

The canals and channels for irrigation, along the Zer Affshan, answer 
the description in the Zend-Avesta, as to their length and number, much 
better than those in the vicinity of Balkh. Their length is said to be as 
great as the distance which a mounted man can ride in a day, and, also, it 
is said that they are innumerable. 

If we cannot be certain whether the final settlement made by Yima was 
at Samarcand, at Bokhara or at Balkh, we have, at least, some facts to 
guide us to a conclusion. He went from a mountain region, to escape 
from the severity of the winter. He was guided by the stars, and went 
an unknown route, and to the southward, and his migration had three 
successive stages; for he first made the Aryan domain one-third larger, 
then two-thirds longer, and then double as large as it was before. He 
settled in a land of many streams, and where many cattle could be fed, 
and the lands could be irrigated. The probability is that he crossed the 
head-streams of the Oxus, from Airyana Vaéja, and settled in Bactria, in 
the plain of Balkh. Zarathustra was probably reared at Samarcand, and 
emigrated thence to Bactria, when, as the Veda says, Yama, having 
opened the way, every man could find a road for himself. The great 
number of mountain peaks named in the Zend-Avesta, indicates a country 
near the Hindi Kish, and the valley of the Zer Affshan could not, in any 
way that I can see, be described as consisting of Seven Kareshvares. 

In the Rashnu-Yasht, not only the Sea Véuru-Kasha, but the ‘‘Tree’’ 
Caéna, that stands in the midst of it, is called a Kareshvare. Also, this 
“tree” is called by the names Hudis, Erédhwo-bis and Vigpo-bis, and on it 
are ‘‘placed”’ the seeds of all ‘‘trees.”’ 

Now, as it is a hundred times repeated that the earth, or Aryan 
country, consists of Seven Kareshvares, it is absolutely certain that a 


564 IRANO-ARYAN FAITH AND DOCTRINE 


Kareshvare is a tract or extent of country. In Bactria, it is quite as 
certain, the word designated a body of land lying between two rivers, or, 
perhaps, the valley and alluvial bottom of a river. In the latter sense, 
Vouru-Kasha, as a Kareshvare, would mean the valley and alluvial land 
of that stream. 

But how could a tree be a Kareshvare? And how could a tree grow in 
the middle of a deep river? And how, could the seeds of all plants, grain, 
etc., be ‘‘placed’”’ on a tree? 

Haug renders Kareshvare by ‘‘zone,” but gives Kareshva as the impera- 
tive (‘‘make!’’) of Réré, “to make,” which is the Zend form of the Sanskrit 
verb kri, ‘‘to make, to do, to till, to cultivate,”’ the old form of which was 
kar, as is seen in the Vedic forms karomi, karshi, karasi; whence, also, 


kara and karana, ‘“‘making, causing, producing.’”’ Vdr and vdri mean 
‘“water.’’ Kareshvare probably means “land cultivated by irrigation,” 
“irrigated land,” “‘‘alluvial valley land,” i. e., the valley of a stream, 


cultivable by the aid of irrigation. 

Vouru means “‘large, wide, etc.,’’ as in Vouru-gaoyaoitis, “having wide 
fields or pastures.’’ Kag, kas, Sanskrit, ‘‘to go;’’ kag, ‘‘to shine; Ragin, 
“shining.’’ The termination a forms abstracts, and Véuru-Kasha may 
mean ‘“‘wide-flowing, wide-running or -going, wide-shining.”’ 

Hu, is the Sanskrit su, “good.” Erés, in Zend, means ‘night,’’ and 
érézu, “‘straight, direct.” Both are from the Sanskrit riju, “straight, 
right.’’ But I cannot find authority for deriving érédhwo from that root. 
I find, however, rddh (probably ré+dha), whence rddhnu and rédhya, ‘‘to 
make merciful, favourable or agreeable, to be merciful or favourable,” 
whence the perfect participle passive, rd@ddha, ‘‘accomplished, perfect,”’ 
and rddhas, “‘favour, bliss, joy, pleasure, wealth,’’ a Vedic word. From 
this, we have the Zend érédhwo. 

Vigpa, Sanskrit, vigva, is ‘‘all, every one, whole, universal.’’ 

Bis, oibis, vbis, is the termination of the instrumental case, plural, its 
meaning being “by, with, or through’”’ the noun to which it is affixed. 

Thus, Hubis, Erédhwo-bis and Vigpé-bis seem to be epithets of Caéna, 
and to mean “with good,” “with abundance or contentment,” ‘with 
everything.”’ 


’ 


‘ 


San and Can, Sanskrit, mean ‘‘to give.’ Possibly Caéna may be from 
this root, and expressive of fertility. Svapa and sv@pa, Sanskrit, mean 
“‘sleep.’’ I must leave it to others to find out the meaning of these names 
Hvapa, Hendava and (aéna, and of the ass. If the whole reference is not 
to a fertile island in the river, it is little worth while to endeavour to 
ascertain what the meanings are. 


LEGENDARY. 
YIMA, THE SON OF VIVANHAO. 


Fargard ii. of the Vendiddd contains the legend of Yima, the son of 
Vivanhdo, and it is by far the most interesting one of the Zend-Avesta, 
because it contains an account of the first Irano-Aryan emigration across 
the Oxus. Yima is the Jamshid or Jemscheed of the later Persian legends 
and fables. 


Spiegel or Bleeck says: 


That the Yima of the Vendidad is identical with the Yama of the Vedas, only 
that in the latter Yama is represented as the ruler of departed souls who live 
under his sovereignty in another world, in the enjoyment of all bliss and happiness; 
whereas, in the Persian mythology, Yima’s kingdom is placed on this earth, in 
the fabulous region of Airyana Vaéja, and its inhabitants consist of a limited 
number only, who dwell with Yima in a state of felicity, exempted from all the 
curses of Anra Mainydis. 


There is no doubt of the complete identity of Yima and Yama, but in 
all else that is said here by Professor Spiegel, there is very little that is not 
erroneous, as well in regard to the character and legend of Yama in the 
Veda, as in respect to the character and meaning of the Second Fargard, 
which, for example, depicts, not the present state of Yima and his ‘‘congre- 
gation,’ but a condition of things under him in the remote past, and it is 
not mythological, but historical. 

We have also, in the Essays, Dr. Haug’s translation of this chapter, 
which he entitles, ‘‘Yima, or Jamé&hid, the King of the Golden Age.”’ 

This Fargard is thus translated by both: I follow Dr. Haug’s number- 
ing of the verses, he making 43, and Spiegel 143. | 


1. Spiegel. Zarathustra asked Ahura Mazda, Ahura Mazda, the Heavenly, 
the holy, creator of the corporeal world, the pure! with whom, first of mankind, 
hast Thou conversed, Thou, who art Ahura Mazda? Besides me, Zarathustra, 
to whom hast Thou taught the law, which is derived from Ahura, the Zarathus- 
trian? 

Haug. Zarathustra asked Ahura Mazda: Ahura Mazda, Thou Holiest 
Spirit, Creator of the estates with living beings therein, Thou True! With what 
other man didst Thou, Ahura Mazda, converse first besides me, who am Zara- 
thustra (i. e., before me)? [Pazend: Whom didst Thou teach the Ahurian 
Zoroastrian faith?] 

2. Spiegel. Then answered Ahura Mazda: To Yima, the beautiful, the 
owner of a good flock, O pure Zarathustra; with him, first of mankind, have I 


566 IRANO-ARYAN FAITH AND DOCTRINE 


conversed, I, who am Ahura Mazda. Besides you, Zarathustra, I have taught 
to him, the Zarathustrian law, derived from Ahura. 

Haug. Then Ahura Mazda told: With Yima, the happy, of great wealth, 
true Zarathustra, with him I conversed first among men, I, who am Ahura Mazda, | 
besides thee (i. e., before thee), Zarathustra. [Pazend: Him,I taught the Ahurian 
Zoroastrian faith.] 

3. Spiegel. Then spake I to him, O Zarathustra, I, who am Ahura Mazda: 
Obey me, O Yima, the fair, son of Vivanhao, as the recorder and bearer of the 
law. Then answered me, Yima, the fair, O Zarathustra: I am not the creator, 
nor the teacher, nor the recorder, nor the bearer of the law. 

Haug. Then I spoke unto him, Zarathustra, I, who am Ahura Mazda: 
Be, O happy Yima Vivanghana, my promulgator, and bearer of the faith (the 
Zoroastrian religion). Then he, Yima, the happy, answered me, Zarathustra! 
Neither am [| fit nor known as promulgator and bearer of the faith. 

4. Spiegel. Then spake I to him, O Zarathustra, I, who am Ahura Mazda: 
If thou wilt not obey me as recorder and bearer of the law, then enlarge my world, 
make my world fruitful, obey me as protector, nourisher, and overseer of the world. 

Haug. Then I spoke unto him, Zarathustra, who am Ahura Mazda: If 
thou, Yima, shalt not be my promulgator and bearer of the faith, then wall in 
and fence my estates; then thou shalt be the conservator and the herdsman and . 
the protector of my estates. 

5. Spiegel. Then answered me, Yima, the fair, O Zarathustra: I will 
enlarge Thy world, I will make Thy world fruitful, I will obey Thee as protector, 
nourisher and overseer of the world. During my rule, there shall be no cold 
wind, nor heat, no disease nor death. 

Haug. Then he, Yima, the happy, answered me, Zarathustra: I shall 
wall in Thy estates; I shall fence Thy estates; I shall be the conservator of Thy 
estates, and their herdsman and their protector; in my empire, there shall not be 
cold winds, nor heat, nor fogs, nor death. 


Ahura is represented as proposing to Yima to serve him by promulgating, 
teaching, committing to memory and bearing to a distance, the religious 
teachings of the Mazdayacnian faith. This, Yima declines, but assents to 
the request that he shall serve Ahura by enlarging the Aryan country (by 
colonization), and making it productive, and by being the protector, the 
benefactor and the ruler of the Aryan land or of a new and fertile province. 
The object of the recital was not simply to state that Yima was no teacher 
or apostle, but a leader of emigration, an enlarger of the Aryan realm, 
making it more productive, prosperous and powerful, but its meaning is 
that not teaching or religious service only is the service of the Deity, but 
it is also religious and acceptable service to enlarge the boundaries of the 
country, acquire new territory, and increase the production and wealth of 
the whole land. 


Here, as everywhere else, ‘‘the world”’ is the Aryan land. The walling 
in and fencing the ‘‘estates’’ of Ahura Mazda, is merely absurd. Yima, as 


LEGENDARY 567 


will be clearly seen hereafter, led a colony of emigrants into a new country, 
and occupied, conquered and improved it. 

6. This is a Zend verse, given by Haug, and not by Spiegel. What 
it contains is a mere disconnected interpolation, relating to Yima’s subse- 
quent misconduct and fall. 


7. Spiegel. Then I brought forth to him, the arms of victory, I, who am 
Ahura Mazda. A golden plough, and a spear made of gold. Yima is there to 
bear rule. 

Haug. Then I, who am Ahura Mazda, brought forth instruments, a 
golden sword and a goad decorated with gold.. Yima is to bear the royal dignity. 


I have noticed in many passages that the words ‘‘there’’ and “‘here’’ 
are not superfluous, but the former refers to another country or a remote 
province, and the latter to the mother-land. ‘‘There,” in the country 
which Yima was to colonize, he would be chief or king, and it is to be one 
of a temperate climate, neither vexed by excessively cold winds, nor by 
extreme heat, not unhealthy, and where men would be long-lived. 

Ahura Mazda gave him the arms whereby to achieve each conquest— 
but it is not certain what they were, whether a plough and spear, or a 
sword and goad, or a ring and scimetar (according to the Gujerat transla- 
tion). And gufra, which Spiegel renders by ‘‘spear’’ or “lance,” Roth 
thinks means “‘a fan’’ or “winnowing machine,’ comparing it with the 
Sanskrit ¢érpa. Spiegel says: 


4 I consider the words identical, but in the Avesta, a derivative meaning is 
required. 


Is ‘“‘spear” a derivative meaning of a word that means ‘‘a winnowing 
van’’? 

Stirpa and girpa, Sanskrit, mean “‘a winnowing basket,’’ and sipa 
means, among other things, an “‘arrow.’’ I have not succeeded in finding 
any word from which ¢ufra, in any one of the meanings given it, can be 

derived. 


8. Spiegel. After that, Yima had for a kingdom, three hundred countries 
to (his) share. Then was his earth full of cattle, beasts of burden, men, dogs, 
birds, and ruddy burning fires. There was not room for the cattle, the beasts 
of burden and the men. 

Haug. ‘Then the sway was given to Yima for three hundred winters (i. e., 
years). Then the earth was to be filled with cattle, oxen, men, dogs, birds, and 
red blazing fires. Nor did find room therein, cattle, oxen and men. 


Then follow, in Spiegel’s translation, verses 23 to 27; 23 reciting that 
Yima had fora kingdom, six hundred countries; and verse 26, that he had 


568 IRANO-ARYAN FAITH AND DOCTRINE 


nine hundred. Otherwise, these passages merely repeat verse 8, above. 
Haug has them further on. 


9. Spiegel. After this, sent word to Yima: Yima, the fair, son of Vivanhdo, 

this earth has waxed full of cattle, etc., the cattle, etc., find no room for themselves. 

Haug. Then I made known to Yima: Yima Vivanhana, thou happy, 

the earth having fallen to thy lot, is to be filled with cattle, oxen, men, dogs, 
birds and red blazing fires. 


Whether Yima had 300, 600 and 900 countries to his share; or had 
sway for 300, 600 and 900 winters, is uncertain. Windischmann reads, 
“After that, 300 [600-900] winters passed over King Yima.’’ It hardly 
seems likely that it would be said that he ruled 300 years, then 600, and 
then 900. I think that the meaning of the whole is, that more and more 
districts were annexed to the Aryan Empire by continual increase and 
conquest. And, as the country enlarged, the population increased and 
multiplied, until room was wanting. The country was over-populous; 
and Ahura declared this to him, to induce him to emigrate. Of course, 
the round number of countries or winters are mere exaggerations of the 
composer of the legend. 


10. Spiegel. Then went Yima forth to the stars, towards midday, to the 
way of the sun. He cleft this earth with his golden plough [shovel—Windisch.]; 
he bored into it with the spear, saying: With love, O Cpénta-Armaiti, go forth 
and go asunder at my prayer, thou supporter of the cattle, the beasts of burden 
and mankind. 3 ; 

Haug. Yima went up towards the stars, when the sun was on his way 
at noon (rapithwa); he touched the earth with his golden sword; he pierced her, 
speaking thus: Become wide, Holy Earth! Increase and burst, O producer of 
cattle and oxen and men. 


Keeping his course by the stars, Yima left the mother-land, and 
journeyed southward; and in the country which he reached, he ploughed 
and dug up the ground, 1. e., settled in and cultivated the country. 


11. Spiegel. Then Yima caused this earth to cleave asunder a third part 
greater than it was before. Then Yima made the earth cleave asunder two-thirds 
greater than it was before; after that, Yima made the earth cleave asunder three- 
thirds greater than it was before. On it strode forward the cattle, the beasts of 
burden and the men, according to their desire and will, as it is ever their will. 

Haug. Then Yima made the earth, extending herself and by one-third 
larger than she was beforehand; there, the cattle and oxen and men walk according 
to their own pleasure [just so as it is their pleasure]. 

12 to 19. Haug. Then the sway was given to Yima for six hundred years, — 

-etc. . . . . Yima made the earth by extending herself, by two parts larger, etc. 


LEGENDARY 569 


. Then the sway was given to Yima for nine hundred years, etc. . 
Yima made the earth, extending herself by three-thirds larger than she was 
beforehand. 


All this is given by Haug as Zend. All the preceding verses are Avesta, 
except the sixth. 


20. Haug. [Zend.| Then Yima established truth during the first thousand 
years, for such long a time as the creation of celestia] spirits remained pure. 


The cleaving asunder or extending herself of the earth, “‘cleft’’ by the 
plough, is simply the extension of the Aryan settlement and cultivation in 
the new region, south of the Oxus, which finally becomes as large and 
extensive as the mother-country. And, as time passes, settlements are 
pushed forward, the Aryans and their herds moving onward with resistless 
advances, stayed by no obstacles, according to their own good pleasure, 
desire and will, ‘‘as it is ever their will,’ and always has been, from that 
day to this, to seek ever “fresh fields and pastures new,’’ new regions to 
conquer and colonize. 


21. Spiegel (42). The Creator, Ahura Mazda, produced a congregation, the 
heavenly Yazatas, the renowned in Airyana Vaéja, of the good creation. 

Haug. An assembly was held by Ahura Mazda, the Creator, with the 
Celestial Spirits, by him, the renowned in Airyana-Vaéjé of good qualities. 

Spiegel. [Zend.] Yima, the shining, the possessor of a good flock, 
produced a congregation of the best men, the renowned in Airyana-Vaéja, of the 
good creation. To this congregation, came the Creator, Ahura Mazda, with the 
heavenly Yazatas. 

Haug. [Zend.| An assembly was held by Yima, the King, of great 
wealth, with the best men, by him, the renowned in Airyana-Véj6 of good quali- 
ties. To this assembly, came Ahura Mazda, the Creator, with the Celestial 
Spirits, he, the renowned in Airyana-Véj6 of good qualities. 

Spiegel. [Avesta.| To this congregation, came Yima, the shining, the 
possessor of a good flock, with the best men, the renowned in Airyana Vaéja of 
the good creation. 

Haug. [Avesta.] To this assembly, came Yima, the King of great wealth, 
with the best men, he, the renowned in Airyana-Vaej6 of good qualities. 


This “congregation” or ‘‘assembly”’ of the best men of the mother-land 
Was the party or body of men, with their families and cattle, collected by 
Yima, and which, under his leadership, moving southward, crossed the 
Jxus, and settled in Bactria, in the valleys, probably, of the Bolor range of 
mountains, on the headwaters of the Amoo and Sirkhab rivers; for, we 
shall see that the country inhabited by them was subject to excessive cold 
and heavy snows. With them, Ahura Mazda sent also a large band of 


570 IRANO-ARYAN FAITH AND DOCTRINE 


‘ntellectual beings, to be worshipped, Yazatas, to be their protectors and 
to assist them, and he too went with them. 


22. Spiegel. [Avesta.| Then spake Ahura Mazda to Yima: Yima, the fair, 
son of Vivanhdo, upon the corporeal world will the evil of winter come; wherefore 
a vehement destroying frost will arise. [Zend]: Upon the corporeal world will 
the evil of winter come; wherefore snow will fall in great abundance, on the 
summits of the mountains, on the breadth of the heights. 

Haug. [Avesta.| Ahura Mazda spake unto Yima: O happy Yima 
Vivanhana, upon the world of animated beings, the evils of winter will come, and 
consequently a strong deadly frost. [Zend]: Upon the world of animated beings, 
the evils of winter will come, consequently much snow and ice will fall on the highest 
mountains, on the summit of the heights. 

23. Spiegel. From three (places) O Yima, let the cattle depart—if they are 
in the most fearful places, if they are on the tops of the mountains, if they are in 
the depths of the valleys—to secure dwelling-places. 

Haug. (Zend.| From three places, Yima, go the cows away, from the 
most baneful place (desert), and from the tops of mountains, and from the chaps 
of valleys, into the well-fastened cottages. 

24. Spiegel, Before this winter, the country produced pasture; before flow 


waters, behind is the melting. 


Before the coming of winter, there is pasturage. During the winter, there 
‘s none. Before winter the streams flow free, and in the spring, the snows 
melt and they flow again, but during the winter they are frozen up. The 
conditions of things in autumn and spring is stated, as if to say, it is not 
so, but wholly otherwise, in the winter. 


Clouds, O Yima, will come over the inhabited regions, which now behold the feet 
of the greater and smaller cattle [i. e., even in the inhabited valleys, where the 
cattle and flocks now feed and their footmarks are seen, the clouds will come, 
pouring out snow and depriving them of food]. 

Haug. [Avesta.] Before this winter, the country was bearing pasturages; 
water overflowed them, after the ice had melted and tanks were formed. There 
Yima considered about the world of animated beings, to descry a place for cattle, 
goats and sheep. 


Here, the translations so completely disagree, that the meaning is 
uncertain, and even to conjecture it, we must reject one or the other. 
Spiegel’s seems to me by far the more likely to be correct. I do not 
believe that the original speaks of water overflowing the pastures, or of 
the formation of tanks. Nor do I think that an unusual or extraordinary 
winter is predicted. The ordinary winter of the country is described, as 
making emigration advisable, if not necessary. Every winter the pasturage ~ 
disappeared, of course. Every winter, certainly, the snow fell on the 
summits of the Bolor Tagh, from eighteen to twenty thousand feet in 


LEGENDARY 571 


height, and in all the valleys, and the waters of the upper streams and of 
the lakes, from which they flowed, became solid ice. 

Naturally, as the people became numerous and strong, they extended 
themselves southward and westward, and we come now to a _ poetic 
description of the place selected for his followers by Yima. 


25. Spiegel. Therefore, make thou a circle of the length of a race-ground to 
all four corners. Thither bring thou the seed of the cattle, of the beasts of burden, 
and of men, of dogs, of birds, and of the red burning fires; therefore, make thou 
this circle the length of a race-ground to all four corners, as a dwelling-place for 
mankind; of the length of a race-course to all four corners, for the cows giving 
milk. 

Haug. [Avesta.] Then make this district of the length of one day’s 
journey; bring hither the seeds of cattle, oxen and men, and dogs and red blazing 
fires. [Zend]: Then make this district of the length of one day’s journey on all 
the four sides, to be a dwelling-place of men, of the length of one day’s journey 
on all the four sides, to be a pasturage for the cows. 


The word rendered by “‘circle’’ and ‘enclosure,’ by Spiegel, and by 
“district’’ by Haug, is Varem. Spiegel says that 


it is to be taken in the sense of the French arrondissement. The word commonly 
translated by ‘district’ is wis. ‘Perimeter’ [Spiegel says], best expresses the 
meaning of varem. 


Vara, Sanskrit, i. e., vrita, has, among other meanings, that of. 
“surrounding,” and varana, i. e., vritana, means ‘‘an enclosure raised 
on a mound of earth,”’ “‘a causeway, a bridge,” also “‘surrounding.’’ One 
of the meanings of vrz and vf? is “‘to surround,” and others are ‘‘to screen, 
cover, conceal.’’ Hence, durita, ‘‘enclosed, surrounded, invested.”’ 

What the length of a race-ground, race-course or riding-ground is, we 
do not learn from Spiegel. Haug renders the word or phrase by ‘‘a day’s 
journey,’’ which is probably nearer the meaning. Certainly, indeed, for 
the length of a race-course will not at all suffice. 


YY G6 


26. Spiegel. There collect the water to the length of a Hatra; there let the 
birds dwell, in the everlasting, golden-hued, whose food never fails. There make 
thou dwelling-places, floors, pillars, court-yards and enclosures. 

Haug. [Avesta.| There first make the water flowing down the way of 
the size of a hathra; there fix marks on a gold-colored spot, with imperishable 
food; there build houses composed of mats and poles and walls and fences. 

[Anquetil says that] a hathra is, about 1,000 paces more than a parasang. A 
parasang (Gr. tapacdyya), is a Persian linear measure, of 30 stadia. A stadium 
was 606{ English feet, or somewhat less than an eighth of a mile. This would 
make the parasang 6,069 yards, and the hathra 7,069 or thereabouts, somewhat 
over four miles. 


542 IRANO-ARYAN FAITH AND DOCTRINE 


Whatever the measurements, it is clear that the Varem of Yima was a 
tract of country, near a river, and alluvial, and which was cultivated by 
irrigation. It was fertile, for food never failed there; with bright skies 
and scenery that glowed with golden hues—a land beloved by the birds. 
There Yima caused permanent dwellings to be builded, with floors, columns, 
courts and walled grounds. And Ahura said further to him: 


27. Spiegel. hither bring thou the seed of all men and women, who are on 
this earth, the largest, best and most beautiful. Thither bring the seed of all. 
kinds of cattle, which on this earth are the largest, best and most beautiful. 

Haug. [Zend.| Thither bring the seeds of all males and females, who are 
the greatest, best and finest on this earth. Thither bring the seeds of all kinds of 
cattle, which are the greatest, best and finest on this earth. 

28. Spiegel. Thither bring the seeds of all kinds of trees, which on the 
earth are the tallest and sweetest-smelling. Thither bring the seeds of all foods, 
which on this earth are the sweetest and best-smelling. Make all these in pairs 
and inexhaustible, even to the men who are in this circle. 

Haug. |Zend.] Thither bring the seeds of all trees which are the 
highest and most odoriferous. hither bring the seeds of all kinds of food 
which are the most eatable and odoriferous. Make in the whole of the district 
imperishableness, because these men live in these districts. 


It is not probable that the composer of this legend represented Ahura 
Mazda as ordering or advising Yima to make cattle, trees and all kinds of 
food ‘imperishable,’ “because these men live in these districts.”’ But 
Dr. Haug evidently regards it as entirely unnecessary to suppose the 
possession of common sense by the composers of the Zend-Avesta. It is 
more important, in the estimation of Professor Spiegel, that a given number 
of words should mean something, but not indispensable. That the seeds 
of trees and the seeds of all kinds of food are to be furnished ‘‘in pairs,” 
does not seem to strike him as even slightly unusual. 

It is evident, at any rate, that these lines contain what is really a 
description of what Yima did. And it appears that he selected as colonists, 
men and women, as he selected cattle, on account of their physical excel- 
lencies—the large, robust, healthy and vigourous, of both sexes. He 
filled the Varem with cattle, and had the land abundantly cultivated, 
making the supply of food abundant. 


29. Spiegel. Let there not be strife or vexation; no aversion, no enmity; no 
beggary, no deceit; no poverty, no sickness; no teeth exceeding the due proportion; 
no stature exceeding the due proportion of the body; no other of the tokens which 
are the tokens of Anra Mainytis, which he has made amongst men. 

Haug. [Avesta.] There shall not be overbearance nor low-spiritedness, 
neither stupidity nor violence, neither poverty nor deceit, neither puniness nor 
deformation, neither too large teeth, nor bodies beyond the usual measure. Nor 
shall there be one of the other signs through which men use to become defiled by 
the evil spirit. 


LEGENDARY 573 


“Strife and vexation”’ (Sp.), represent the Zend frakavo and apakavo. 
Fra and apa are prepositions—the former equivalent of the Latin pro, 
“before, in front, forth,” etc., and apa, ‘“‘from, away from, without,”’ etc. 
A pakriyd, in Sanskrit, is ‘“‘a wrong (unseasonable) act, wrong manner;” 
apakdrin, ‘‘mischievous,”’ apakdra, “injury, malice.”” Spiegel agrees with 


Professor Roth in deriving both the words from the Sanskrit root ku, ‘‘to 
shout,’’ whence kavatnu, in the Vedas, ‘‘an opprobrious epithet.”’ I do 
not see how “‘strife or vexation’’ could become the meanings of a derivative 
of that root, and I think it more likely that kavo is the same as the Sanskrit 
kava, which, and ku, its contracted form, mean, as the former part of 
compound words, “‘inferiority, wickedness,” etc. 


30. Spiegel. At the upper part of the region, make nine bridges; six in the 
middle, three at the bottom; to the first bridge, bring the seed of a thousand men 
and women; to the middle, of six hundred; to the lowest, of three hundred. 
Hither (bring) those who are in 'the enclosure with the golden lance. Round 
about this enclosure (make) a lofty wall, and a window that gives light within. 

Haug. [Avesta.| Inthe uppermost part of the country, make nine bridges; 
in the middle, six; in the undermost, three. To the bridges in the uppermost 
part, bring the seeds of a thousand men and women; to those of the middle part, 
those of six hundred; and to those of the undermost part, those of three hundred. 
And round about these districts make golden pillars, and furnish the whole on 
its frontier with a shining door, having its own light from inside. 


31. Spregel. Then thought Yima: How shall I make an enclosure as Ahura 
Mazda has said? Then said Ahura Mazda to Yima: Yima, beautiful, son of 
Vivanhao, tread on this earth with the heels, strike it with the hands, so as to 
cause the man-inhabited earth to cleave asunder. 

Haug. |Avesta.| Then Yima considered: How shall I make the district 
ordered by Ahura Mazda? Then Ahura Mazda spoke unto Yima: Thou happy 
Yima Vivanhana! With thy heels extend this earth; with thy hands, make her 
asunder like as men now extend the earth in cultivating. 

[That is, plainly and surely], Travel and by emigration extend the Aryan domain. 
And let the people with their hands extend the production of the land and enlarge 
the arable land, as here in the mother-country, men do, cultivating the soil. 

33 to 38. Spiegel. Then made Yima the enclosure, etc. [61 to 92 (Sp.) are 
here repeated]. 

Haug. Then Yima made the district [25 to 30 repeated]. 

39. Spiegel. Creator of the corporeal world, pure one! Of what kind are 
the [lights, O Holy Ahura Mazda, which give light] in the circle which Yima has 
made? 

[The words in brackets are not in the Huzvaresh translation. Though not 
absolutely necessary, they are desirable for the sake of clearness. Spiegel]. 

Haug. {Zend.) Creator of the fenced estates with living beings therein! 
Which then are those lights, O True Ahura Mazda, which shine there in those 
districts which Yima has made? 

40. Spiegel. Then answered Ahura Mazda: Self-created lights, and created 
in rows (order). Of a single kind and course are seen the stars, the moon and the 
sun. [Here follow in the text some words which are evidently a gloss on verse 


IRANO-ARYAN FAITH AND DOCTRINE 


in 
“I 
> 


124. Roth translates them: ‘All the everlasting lights shine from above, all 
the created lights from below.’ Spvegel}. 

Haug. [Zend.| Then Ahura Mazda answered: Self-created lights and 
created ones. [Pazend: All unbegotten lights shine from outside, all begotten 
ones from inside.] Once a year one sees there stars, moon and sun, rising and 
setting. 

41. Spiegel. These have for one day what isa year. Every forty years two 
human beings are born of every two human beings, a pair, one male and one female 
child. In like manner of the kinds of beasts. These men lead the most delight- 
ful life, in the circle which Yima made. 

Haug. [Zend.| And they think a day what is a year. Every forty 
years a couple gives birth to two men. [Pazend: A pair, male and female.] The 
same is the case with the cattle. Those men enjoy the greatest happiness in those 
districts which Yima has made. | 

42. Spiegel. Creator of the corporeal world, Pure One! Who has spread 
abroad the Mazdayagcnian law in this circle which Yima has made? Then answer- 
ed Ahura Mazda: The bird Karshipta, O Holy Zarathustra. 

Haug. [Zend]. Creator of the fenced estates with the living beings 
therein! Who was propagating there in these districts which Yima made, the 
belief in Ahura Mazda? Then Ahura Mazda answered: The bird Karshipta, 
O Zarathustra Spitama. 

- 43. Spiegel. Creator of the corporeal world, Pure One! Who is their master 
and overseer? Then answered Ahura Mazda: Urvatat-Naréd, and Thou, O 
Zarathustra. 

Haug. [Zend.| Creator of the fenced estates with the living beings there- 
in; who is their nourisher and master? Then Ahura Mazda answered: Urvatat- 
Nar6, and Thou, who art Zarathustra. . 


Neither Haug nor Spiegel says anything as to the meaning of “‘the bird 
Karshipta” or ‘“‘Urvatat-Naré.’’ The former ‘‘spread abroad the Mazda- 
yacnian law’’ in the circle which Yima made. Of course, there is some 
meaning concealed in this. Yima did not expound or teach that law. He 
is represented as declining to do so, and electing to be the protector, 
nourisher and ruler of the people. And yet he was the first of mankind 
with whom Ahura Mazda conversed, and to whom he taught the Mazda- 
yacnian law. 

Thus it is positively recorded that Zarathustra was not the apostle or 
revealer or first teacher of the creed and faith that bear his name. And, 
in corroboration of this, he nowhere in the Gath4s claims this distinction 
for himself. This, of itself, is sufficiently interesting, and brushes away 
at once most of the theory of Dr. Haug. 

And certainly one cannot help being anxious to know what is meant 
by the enigma contained in the statement that neither Zarathustra nor 
Yima was the first expounder, apostle and evangelist of the Ahurian creed 
and faith, but that it was ‘‘the bird Karshipta’”’ that spread it abroad. 


LEGENDARY eo 


There is nothing to help us to a solution, except the etymology of the name. 
Will that do it? I find the following in Benfey: 


Kargana, i. e., krig+ana, ‘fire;’ karsha, i. e., Rrisht+a, ‘dragging;’ karshaka, 
i. e., Rrish+aka, ‘a cultivator;’ karshana, i. e., krish+ana, ‘tillage, cultivated land;’ 
karshin, i. e., krishit+n, ‘a cultivator;’ karshu, i. e., krish+u, ‘a furrow;’ kdrshaka, 
i. e., krishit+aka, ‘a husbandman;’ kri, whence Vedic, karshi, ‘to make, do, per- 
form, sacrifice, to cultivate, to tell, to compose;’ krish, ‘to draw furrows, to plough;’ 
krishta, ‘ploughed;’ phdla-krishta, ‘tilled ground;’ krishaka, ‘a husbandman;’ 
krishi and krtishi, ‘ploughing, agriculture;’ krishtaja, ‘cultivated.’ 

Pati, ‘a master, an owner;’ pat, ‘to be powerful, to possess;’ pata, ‘flying.’ 
Whether karshipta is compounded with this is doubtful. Like gerepta, ‘seized, 
taken,’ past participle passive of gerew, it may bea participle, and have an active 
meaning. Roots that in Sanskrit end with @ or in a diphthong to be changed into 
@, receive before aya the affix of a p; e. g., sthdp-ayd-m1, from sthd; yadp-ayd-m1, 
from ya; raép-ayd-mi, from rd; and to the roots which, in Sanskrit, irregularly 
annex a p; in the causal, belongs 771, i. e., av, ‘to go,’ whence arpaydm1, ‘I move.’ 


(Bopp, §$747,°748.) 


The Zend kerefs, accusative kehrpem, is from the Sanskrit root kr1, kar. 


The participial suffix ta, feminine /d, is identical [Bopp holds], with the denomina- 
tive base, fa, and it is often joined to the root by a vowel of conjunction, 7. The 
feminine of this suffix forms abstract substantives from substantives and adjectives; 
and the masculine or neuter ta, with the conjunctive vowel 6 forms, from substan- 
tives, adjectives, which can be taken as the passive participles of to-be-pre-supposed 
denominative verbs; as e. g., phalitas, ‘furnished with fruit,’ from phala, ‘fruit;’ 
whence might sprig a denominative phalayémi, ‘supplied with fruits;’ which 
would form a passive participle phalitas. (Bopp. §827.) 


In Zend, karstis means ‘‘the ploughing,” and karsta, “ploughed.” 

I think that Karshipta is ‘husbandry, cultivation, agriculture,’ and 
that the extension of the true faith is ascribed to it, because to it was 
owing the colonization of new regions, and the support of the people, and 
of the troops that subdued the unbelievers. 

We are not informed what the word is that is here translated by ‘“‘bird,”’ 
but I suppose it to be the same that is so rendered in the phrase, “‘the 
bird that works on high,”’ and in ‘‘the bird Caena.’’. 

I have already spoken of the former—of the ‘‘bird”’ of the Cros V4dj, 
“which works on high, who is appointed over the other creatures’’ and 
“derived from Cpénta-Mainyti.’”’ Here, it may mean ‘‘causer of produc- 
tion,’’ or it may mean “which advances, goes forward.” 

According to Haug, urva and urvan mean ‘“‘mind, soul.’’ But also he, 
as well as Bopp and Muir, give urvara the meaning of ‘‘tree.’’. In Sanskrit, 
uru, feminine urv7, means ‘‘large,’’ and also, in the Rémdyana, “‘the earth.” 
Uras is ‘‘the breast.’ Urvatat must mean ‘‘greatness, courage, manliness, 


576 IRANO-ARYAN FAITH AND DOCTRINE 


firmness, resolution, intrepidity, etc.”” Nara, in Sanskrit is ‘‘man.’’ Also, 
“the Eternal, the Divine Imperishable Spirit pervading the universe.” 
Nara is nrit+a; and nri also means ‘“‘a man,”’ and ‘“‘men, mankind.’’ Some 


of the compound words of which it forms a part, cause me to think that 
it means man as an intellectual being. In Zend, nar, nairya and nairo all 
mean “‘a man,” and nairi, “‘a woman.’”’ And naro may mean, sometimes, 
simply “individual,’’ as I find in several passages, the word ‘‘man”’ used 
in the translation, when it applies to a Deity. Urvatat-Naré, I think, 
means ‘“‘magnanimity”’ (a word of like composition in the Latin, i. e., 
magn’-animi+tas), ‘“greatmindedness, heroism.”” Urvatat-Naré and Zara- 
thustra are master and overseer (watcher-over, to protect) the people of 
the circle of Yima; i. e., Zarathustra’s greatness of soul rules them. 

Bodily deformity, we learn by this Fargard, was considered a mark 
set upon men by Anra Mainyfis. This was simply the forcible expression 
of the instinctive aversion and sense of dislike which is so general as to be 
almost universal, at the sight of personal deformities. Even large and 
projecting teeth and disproportionate limbs were marks of the Evil One. 

Spiegel and Bleeck call this chapter “historical,” and yet they say 
that ‘‘the difference between day and night is unknown to the blessed in 
Yima’s Circle.” But it is evidently a tract of country inhabited by men, 
and where there are herds of cattle; where the sun, moon and stars shine; 
where there are many bridges over waters; and where Zarathustra, himself, 
governs. 

That there were nine bridges in the upper part; six in the middle, and 
three at the lower part, has some meaning. It can only apply to a country 
where several streams, coming from various sources, and of considerable 
size, unite at different points, and finally form one. The chapter contains 
an intermixture of the fanciful and hyperbolical, as in the notion that 
every pair produces a pair of children, one of each sex, and it was no doubt 
an ancient legend, ornamented and enlarged in a country remote from that 
described in it, and unknown to the composer. 

There is certainly nothing in this legend to support the theory of Dr. 
Haug that Zarathustra was the founder of the Mazdayacnian faith, and 
no hint that the emigration under Yima was the consequence of any 
schism or persecution, or was followed by any war between the Irano- and 
Indo-Aryans, and we shall see hereafter that ‘the memory of Yima was 
revered, after his death, and even in the days of the first singing the hymns 
of the Rig Veda. 


In Yagna ix. 11 to 20, it is said that first among all the Aryans, Vivanh4o 
prepared the Hadéma, and thereby ‘“‘this holiness became his portion, this 
wish was granted to him,” that a son was born to him, Yima, the bright 
(illustrious, famous), ruling over many people, ‘the most majestic of 


LEGENDARY 577 


beings’ (the most powerful of the Aryan chiefs), ““who most gazes at the 
sun among men,” since, on account of his rule, men and cattle were long- 
lived, water and vegetation were not dried up, and the supply of food was 
never exhausted. In the wide realm of Yima, there was neither excessive 
cold nor heat, nor old age nor death, nor misery caused by the Daevas. 
Father and son walked along, fifteen years old in countenance, each of the 
two, so long as Yima of the good rule, the son of Vivanhdo, governed. 

The “holiness” that became the portion of Vivanhdéo, was the good 
fortune, gift of the divine beneficence. | 

That Yima gazed most at the sun, of all the Aryans, means that he 
emigrated to a country further south, and where the summers were 
longer, and the sun seemed to come nearer the zenith. And this is 
confirmed by the immediate recital of the benefits received from the more 
genial influences of the sun. 

I do not understand the phrase, ‘‘Father and son walked along,’ to 
allude to Vivanhao and Yima, but to all fathers and sons in his realm, and 
that they went about there, the father seeming to be no older than a youth 
of fifteen, and, in that respect, and by the face, not to be distinguished 
from his son. 

In the Aban-Yasht (7), Yima, the brilliant, having a numerous people, 
offered to Ardvi-cfira, on the Mountain Hukairya, a hundred male horses, 
a thousand cattle, ten thousand small cattle, and prayed that he might 
be the chiefest ruler over all the regions (all the divisions and parts of the 
Aryan land), over Daevas and men (native infidels), sorcerers and Pairikas; 
over the Cathras, Kaoyas and Karapanas; and that he might win from 
the Daevas, wealth and power, stores of grain, and herds, the means of 
sustenance, and the glory of victory; and all this was granted to him. 

In the Gosh-Yasht, 2, Yima Khshaéta offered to Drvacpa, on the same 
mountain, the same offering, and she granted his prayer for fat cattle for 
his people, long life for them, freedom from hunger and thirst, old age and 
death, hot wind and cold, for a thousand years. 


Farvardin-Yasht. 130. The Fravashi of the pure Yima, the son of Vivanhao 
we praise, the strong, having a numerous people, for preventing the calamities 
that will be sought to be inflicted by the Daevas, and the drought that destroys 
the pasturage, and the fatal epidemics. 


In the Ram-Yasht, 4, Yima offered to the Flame, on Hukairya, on a 
golden throne, on a golden foot-stool, with baregma and abundant food; 
and the Flame granted his prayer, that he might be 


the most majestic of born beings [sovereign over the Aryan people], the most 
beholding the sun, of men [the word rendered by ‘beholding’, perhaps meaning, 
as elsewhere, ‘fond of’ and that he might make his people long-lived-or rather, 


578 IRANO-ARYAN FAITH AND DOCTRINE 


give them peace and quiet, and also the cattle; the water and vegetation not 
drying up, and food never-failing]. And [it is said], in all his realms there was 
neither cold nor hot wind, old age nor death, nor misery created by the Daevas 
for, perhaps, ‘discontent’]. 


In the Ashi-Yasht, Yima offers to Ashis-Vanuhi, with the same prayer 
as in the Gosh-Yasht. 

Zamyad-Yasht. §7. ‘The strong Kingly Majesty” [the Divine 
Sovereignty] united itself with Yima, who reigned for a long time over the - 
seven-regioned land, over men and Daevas, etc., and won large spoil from 
the Daevas, and much glory; and under whose rule there was exhaustless | 
food in profusion for all, and men and cattle had peace and quietness, and 
there was neither drought, nor cold, nor heat, old age nor death, nor discon- 
tent created by the Daevas; all which were the fruits ‘‘of the absence of the 
lie, formerly, before he, untrue, began to love lying speech,” i. e., on account 
of the entire suppression of the false religion, up to the time when, embracing 
it he began to utter false doctrine. 

When this took place the majesty flew away visibly from him, in the 
form of a‘bird, and when he no longer saw it, then Yima, who had become 
disaffected, and had wandered in the paths of error, fell affrighted down 
upon the ground. | 

It first went away from him in the form of a bird, flapping its wings and 
was taken possession of by Mithra. 

It seems that the legend was, that, by repentance Yima regained his 
sovereignty, and afterwards relapsed again; for it is added, that when the 
majesty departed from him a second time, it went in the same way, and was 
taken possession of by Thraétaéna, because he was the most successful 
soldier, except Zarathustra alone. 

A third time it left Yima, in the same manner, and the valiant-minded 
Kéréga¢pa took possession of it, because he was the mightiest among brave 
men, except Zarathustra. 


These are plainly historical traditions; and we learn from them that 
Yima, son of Vivanh4o led the Irano-Aryans into Bactria, and subjected 
to his rule the native tribes that occupied all the seven subdivisions; after 
which peace and abundance prevailed under his rule for many years. But 
he finally fell away from the true faith, lost his supremacy thereby (in which, 
however, at that time, no one succeeded him, the sovereignty being said to 
have vested in Mithra) ; that by repentance and a return to the true religion, 
he regained his power; again relapsed, and the supremacy, taken from him, 


LEGENDARY 579 


was given to Thraétadna, as the most successful soldier. Again, probably 
at Thraétadna’s death, Yima regained power; relapsed again, was succeeded 
by KérécA¢pa, another bold soldier, and disappears from the scene. 

The supreme chief was probably elected as the Germano-Aryans elected 
their kings, by the acclamations of the armies. No one knows how some 
of the American Indian tribes elect or select their chiefs. Perhaps, as the 
bees do their queen. But, in some way or other they succeed in selecting 
their wisest and best men; a faculty of which civilization seems to deprive 
mankind. 

Yima, therefore (the Yemsheed of the Persians) is a genuine Indo-Aryan 
hero, entitled to be named ‘‘first.’”’ The heroes and sages of that people 
became immortal in tradition, and were as real personages as Alfred the 
Saxon. 

Of these heroes, Yima is the first and oldest. Dr. Haug says that, 


he is identical with the Yama of the Veda. Yima Khshaéta and Yama R4jé are, 
[he says], the same names and epithets— Yima being identical with Yama, and 
Khshaéta meaning the same as Rdjd, ‘King.’ The family name of both [he 
says], is the same: Vivanhdo, i. e., son of Vivanghvat, in the Zend-Avesta, and 
Vaivasvata, i. e., son of Vivasvat, in the Veda. 


The Hymn (Rig Veda x. 14. 1. Ath. Ved. xviii. 1. 49), is addressed to 
Yama (called ‘““Vaivasvata, Son of Vivasvat’’), and commences thus: 


Worship with an oblation, King Yama, son of Vivasvat (Vaivasvatam Yamam 
rajanam), the assembler of men, who departed to the mighty streams (pravato 
mahir anu*), and spied out the road for many. Yama was the first who found 
for us the way. This home is not to be taken from us. Those who are now born 
(follow) by their own paths to the place whither our ancient fathers departed 

. Depart thou, depart by the old ways, whither our early fathers 
departed . . . . Go ye, depart ye, hasten from hence. The fathers have 
made for him this place. Yama gives him an abode distinguished by days and 
waters and lights. [Compare the description of Yima, enclosure, with its window 
or door, and lights]. . . . . Then approach the benevolent fathers, who dwell 
in festivity with Yama. 


Nothing can be clearer than that the first verses of this hymn represent 
Yama as having gathered a body of Aryans together, and emigrated across 
a great river to another land, finding out or pointing out the way for many 
to follow him; to which those of the present time could now go by roads of 
their own choosing. The roads leading there had now become old ones, 


*In the Atharva Veda, xviii. 4, 7, the same expression occurs, and the translation is, 
‘They cross by fords the great rivers, which the virtuous offerers of sacrifice pass.’ 


580 IRANO-ARYAN FAITH AND DOCTRINE 


and the country so strongly populated that the Aryans were no longer in 
danger of being expelled from it. 

Afterwards, as appears by this very hymn, as well as by others, although 
this language was retained, it came to have another meaning, and the 
emigration of Yama and the fathers to be considered a departure from this 
life; and he as the first of mortals who died, and discovered a way to the 
other world, where he feasts with the Gods, is a King, and dwells in celestial 
light, in the innermost sanctuary of heaven. The ancestors dwelt there 
with him, and were adored in connection with him. 


Let this reverence be today paid [it is said in Rig. Veda x. 15. 1], to the fathers | 


who departed first, and who last, who are situated in the terrestrial spheres, or 
who are now among the powerful race. 


And in the later books he was identified with death. | (See Muir, Sanskrit 
Texts, 284 to 305.) 


The Irano-Aryans retained the original tradition, and never made Yimaa_ 
Deity. There is no doubt of his identity with Yama; and it is to be remem- 
bered that the Eighth, Ninth and Tenth Mandalas of the Rig Veda are much 
more modern that those that precede them, dating, at least as to much of 


their contents, from a time subsequent to the true Vedic period. 


The passages that I have quoted.from the Vedas strengthen my con- | 


viction that the Irano-Aryan emigration from Sogdiana to Bactria preceded 


that of the Indo-Aryans into Kabul and thence to the land of the Seven 


Rivers. This is corroborated by the fact that the Zend forms of words are 
often nearer the old originals than the Sanskrit. 

The figurative expressions used in regard to Yima and to Bactria, or 
rather the fertile plain in the vicinity of the site of Balkh, gave birth, 
naturally, to the later myths that Yima brought the golden age upon earth, 
and founded a place of delight, like the Greek Elysium and the Semitic 
Aghdan [Eden], styled the Vara of Yima; and that he was so pure that he 
could gaze at the sun, which blinds other men who are less pure. 

Through the hyperbolical expressions used in the Second Fargard and 
elsewhere in the Zend-Avesta, it is easy to see the simple historical facts 
of the legend, and thus the Zendic books, dead to the world for ages, and 
all memory of their language and its alphabet lost, rescued at last, almost 
asif bya miracle, from the silent custody of the dead past and of oblivion, 
unexpectedly explain to us the meaning of a legend in the ancient books of 
the Indo-Aryans, the venerable Vedas; of the history of that separation of 
the two branches of the same race, which caused the formation, out of the 
old mother-tongue, of the sister languages, Zend and Sanskrit, and the 
development and growth of two great systems of religious faith. 


THRITA. 


Fargard xx. of the Vendiddd contains an account of Thrita, the first 
physician, with a few invocations, which, Spiegel thinks, are interpolated. 
Zarathustra inquires of Ahura Mazda, 


Who is the first of mankind, that was skilled in medicine? Of the acting, the 
sovereign, the able, the brilliant, the strong, the first established, who kept back 
sickness to sickness, death to death; who kept back Vazémn6-Acti? 


The epithets used undoubtedly are, in the original, appropriate to 
characterize an active and skilful and successful physician. The Gujerat 
translation gives us, instead of ‘‘acting,’” ‘‘wise.’”’ Probably the original 
meant active or energetic. For ‘‘sovereign’’ it gives us ‘‘successful;’’ for 
“able,” “‘fortunate.’’ The ‘‘first established,” ‘‘first-just,’’ which is non- 
sense. The gloss says, 


The meaning of first-established (paradhdta) is, that he first introduced 
government into the world [which is equally nonsense. That he kept back 
sickness from sickness, Spiegel says, means that he prevented sickness from 
spreading.] 


It follows that keeping back death to death means that he prevented death 
from spreading. Vazémndé-Agti, the Gujerat translation renders ‘‘smiting 
scimetar.”’ It is simply fever, as we have seen. 

“Who kept back Vazémné-Acti, who kept back the heat of the fire 
from the body of men?” This “‘heat of the fire,” is fever, of course; and 
it is probably explanatory of the meaning of the word Vazémné-Acti. The 
racking pains of malarial fever may very well be compared to the keen 
thrusts of a scimetar. 

Ahura Mazda replies, that Thrita was the man who did all this; that 
he desired, as a favour from Khshathra-Vairya, a means to withstand 
sickness, death, pain, and fever-heat, ‘‘the evil rottenness and the dirt”’ 
that Anra Mainyiss has brought to the bodies of men. Then Ahura brought 
forth the healing trees, by hundreds, thousands and tens of thousands, 
“round about the one Gadkeréna.’’ The Huzvaresh translation explains 
the Gadkeréna as the white Hom, of which the Bundehesh says, 


Near by this tree (namely, jat-bés), grows the white Hom in the Source of 
Ardvisur, whosoever eats of it becomes immortal. It is called the tree Gokaru. 
[According to the Minokhired|, it grows in the Sea Var-Kash (Véuru-Kasha), in 
the most hidden part, and the fish Kharmahi moves continually round it, to 
keep off the frogs and other evil creatures which seek to destroy it. 


IRANO-ARYAN FAITH AND DOCTRINE 


Then ‘‘this body of the man”’ is lauded and praised; and sickness, death, 


pain, fever and wickedness (the evil rottenness and dirt) are cursed. 


Through whose increase do we smite the Druj? We smite the Druj through 
increase. Whose reign is strengthening for those like us, O Ahura? These 
verses [Spiegel says], seem corrupt, and the translation is doubtful. 


Then some one says, 


I combat sickness, death, suffering, fever, evil corruption, dirt which Anra 
Mainyus has created in the bodies of these men, all sickness and all death, all 
Yatus and Pairikas, all the murderous wicked. Hither may the wished-for 
Airyéma come for joy to the men and women of Zarathustra. The joy for 
Vohfi-Mané: May he grant the reward to be desired after the laws. [To be 
prayed for in accordance with the Ritual, or, to be asked for as the effect of the 
true doctrine and practice]. I wish the good purity of the pure. Great be 
Ahura-Mazda. [‘These three verses,’ Spiegel says, ‘are an interpolation, written 
in the dialect of the second part of the Yagna.’] 

[The last verse is]: May Airyéma, the desirable, smite every sickness and 
death, all Yatus and Pairikas, all the slaying wicked. 


I have heretofore endeavoured to ascertain the meaning of the name 


Airyéma or Airyama; and have commented on the next Fargard, in which 
he is spoken of as healer or physician. 


Dr. Haug says that Thrita, 


one of the Sama family, of which the great hero Rustem was an offspring, is the 
same as the Vedic Trita. [He says of Trita]: He is said, in the Atharva-Veda, 
to extinguish the illness in men, as the gods have extinguished it in him; he must 
sleep for the gods. 


In the Tatttiriya Samhita, Black Yajur-Veda, he grants a long life. In 


the Rig Veda, any evil thing is to be sent to him, to be appeased by him. 


This circumstance is hinted at in the Zend-Avesta, by the surname, Sama, 
which means ‘appeaser.’ He is further said to have been once thrown into a well, 
whence Brihaspati [praying] rescued him. The Indian tradition makes him a 
Rishi, and ascribes several songs of Rig Veda to him (as for instance, the 105th 
of the first book). There are some traits to be discovered in the ancient hymns, 
which make him appear rather like a god than a mortal man. He drinks Soma, 
like Indra, for obtaining strength to kill the demon Vritra; and, like him, cleaves 
with his iron club the rocky hole where the cows are concealed. 


I have said of Trita, in The Faith and Worship of the Aryans: 


Trita, the son of the waters, is several times mentioned (in the Rig Veda). 
He harnessed the horse given by Yama, slew the mutilated Vritra; is named with 
Vayu and Agni; and is supposed, in one note, to be a name of Indra; in another, 
of Yama; and in other places, is evidently a Rishi. [In Mandala viii. 12. 16, we 
find: ‘Whether, Indra, thou enjoyest Soma, along with Vishnu, or with Trita 
Aptya, or with the Maruts.’] | 


THRITA 583 


Dr. Haug says, further, 


Thraétadna (Feridun) is completely to be recognized in the Vedic Traitana, 
who is said to have severed the head of a giant from his shoulders. [But the 
mere resemblance of the two names goes a very little way to prove their identity]. 
His father is called Athwy4, which corresponds exactly with the frequent surname 
of Trita in the Vedas, viz., Aptya. Both Trita and Traitana seem to have been 
confounded in the Veda [which I do not find so], whereas, they originally were 
utterly distinct from one another. Trita was the name of a celebrated physician, 
and Trditana that of the conqueror of a giant or tyrant; the first belonged to the 
family of the Sdmas, the latter to that of the Aptyas. In the Zend Avesta the 
original form of the legend is better preserved. 


This is very well, if mere speculation; but very insufficiently demon- 
Strated as fact. Dr. Muir says (Sansk. Texts. v. 117), that 


in the earlier period of Aryan religious history, Indra either had no existence, or 
was confined to an obscure province; and that the Zend legend assigns to Trita 
the function which forms the essence of the later myth concerning Indra; but this 
God Trita disappears in the Indian mueholvey of the Vedic age, and is succeeded 
by Indra. 


That is clearly based on an erroneous assumption, for Thrita, in the 
Zend legend, is not a deity at all, but a man. 


This Trita Aptya (it is said in Rig Veda x. 8. 8.), knowing his paternal weapons 
and impelled by Indra, fought against the three-headed and seven-rayed, and 
slaying him, he carried off the cows, even of the son of Tvashtri. And in x. 99, 
6, a loud snorting monster with three heads and six eyes is mentioned as having 
been overcome by Indra or Trita. (Muir, v. 230.) 

Trita [the Lexicon of Bohtlingt and Roth says], is the name of a Vedic 50a 
who appears principally in connection with the Maruts, Vata or Vayu and Indra, 
and to whom, as to these other Deities, combats with demons, Tvashtra, Vritra, 
the serpent, and others, are ascribed. He is called Aptya, and his abode is 
conceived of as remote and hidden; hence arises the custom of wishing that evil 
may depart to him. He bestows long life. Several passages show the lower and 
certainly later view, of Trita, that he fights with the demons, under the guidance and 
protection of Indra, and thus lead to the conception of a Rishi Trita. (Muir, v. 336.) 


I venture to think, notwithstanding, that Thrita and Trita were the 
same; and that he was a Rishi, afterwards deified, and at last taken for a 
deity infact. I cannot find in the Rig Veda any evidence that the worship 
of Indra had superseded any older worship of another deity with the same 
functions. That he and Agni alike were an advance upon the worship of 
the stars, I have no doubt. 

Thrita is called the greatest public benefactor, or the most useful of the 
Camas. (Cama, Sanskrit, means “‘cure,’’ ‘‘convalescence;”’ from ¢am, *“‘to 
grow calm, be appeased;’” pra-camaya, ‘‘to heal.’’ I think that Cdmas 


means “‘healers.’’ 


584 IRANO-ARYAN FAITH AND DOCTRINE 


I wonder that Dr. Haug, who so laboriously prepared himself, by the 
study of Sanskrit, to interpret the Zend-Avesta, and who accuses Spiegel 
of following an obsolete method and slavishly adhering to the modern 
versions, traditions and glosses; and who proclaims that only by means of 
the Sanskrit is the sure and true interpretation of the Zend to be 
arrived at, should talk of the family of the Camas, when the meaning of 
the word in Sanskrit was so easily ascertained, and so certain. It is very 
like his notion that Zarathustra was a family name, or surname, and 
Spitama the real name of the Bactrian liberator, after whom, it follows, we 
ought to designate his religion as the Spitamian creed. 

I do not find aptya in Benfey. Apatya, Sanskrit, means ‘‘offspring,”’ 
and @pti, ‘‘acquisition.”’ 

Benfey gives us 771ia, as simply the name of a deity. Tvi, Sanskrit, 
is ‘‘three,”’ tritaya and tritva ‘‘a triad.”’ May not the Vedic Trita A ptya 
have been, literally, ‘‘the three-fold offspring,” the triad produced by Indra, 

e., light-giving? May they not be the three stars in the belt of Orion; 
and may not Ushas driving away sleeplessness to them allude to their rising 
at early daybreak at a particular time of the year. But it is harder still to 
conjecture what was meant by the three-headed and seven-rayed, that Trita 
Aptya slew. The three stars may have been three sons of one Rishi, trans- 
lated to the sky, as the seven Rishis were, becoming the stars of Ursa Major. 

That the word Gadkéréna meant the White Hom, I do not believe. 
The Sanskrit, go, Zend gao, had, among other meanings, that of ‘‘earth;’’ 
and kara and karana, i. e., kri+a and krit+ana, each meant ‘‘making, caus- 
ing, producing.’’ ‘‘Round about the one Gadkéréna’’ meant, I believe, 
“everywhere around on the one productive land.’’ The healing ‘‘trees”’ 
were medicinal plants, herbs and shrubs. 

Through the increase caused by Thrita, 1. e., the vigor and strength 
which restoration to health gives, the Drukhs are defeated; and his success 
is strengthening for the Aryans. Airyema also comes for joy to the people, 
men and women; and this may be merely the prayer Airyema; for elsewhere 
we have seen that the most eminent and successful practitioners of the 
healing art were those who healed by prayer and devotion. This is the 
reward to be desired after the law; i. e., the healing to be effected or sought 
for by devotion and worship; and it is joy for Vohfi- ta} because all 
prayer and uttered praises are from him. 

A little additional information is given in regard to Thrita, by verse 125_ 
of the Farvardin Yasht, where it is said, 


The Fravashi of the pure Thrita, who possesses most of one kind, the spreader | 
of the extended region, praise we; | 


by which it appears that by colonization or conquest Thrita had extended 
the Aryan domain, and either governed a larger extent of country: than any _ 
one else, or more people of one race. 


THRAETAONA TO VISTACPA. 


Yacna ix. At the time of the morning dawn came Haodma to Zarathustra, as 
he was purifying the fire and reciting the Gathas. Zarathustra asked him, ‘Who, 
O man art Thou, Thou who appearest to me as the most beautiful among all man- 
kind, endowed with thine own life, majestic and immortal?’ 

Then aswered the Hadma, the pure, who is far from death [whom death does 
not come near]; ‘I, O Zarathustra, am Hadma, the pure, who is far from death. 
Pray to me, Thou Pure One! Make me ready for food! Praise me with songs of 
praise, as also the other chiefs have praised me.’ 

Then said Zarathustra; ‘Praise be to the Ha6ma! Who first, O Hadma, pre- 
pared thee, of all the Aryans? What gifts of the divine beneficence thereby 
became his share? What wish of his was granted?’ 


So Zarathustra asked, in succession, who were the second, third and 
fourth of the Aryans to prepare the Hadma, etc. And the answers to these 
questions are the following legends: 


1. That of Yima as I have given it. 

2. That of Thraétaonéd, who smote the serpent Dahaka. 

Vivanhdo first prepared it; and a son was born to him, Yuma. 

Athwya prepared it next, and a son was born to him, with valiant clan, 

- Thraétaonda. 

3. Thrita, the most profitable [the greatest benefactor], of the Camas, prepared 
it next and two sons were born to him, Urvakhshya and Kérécacpa; the legend of 
the latter of whom follows: 

4. Péurushécpa next prepared it, and Zarathustra was born, whose deeds are 
recited. 


Thraétaond is derived, no doubt, from the Sanskrit tréd or trat, ‘“‘to protect, 
to preserve;’’ compounded perhaps, with fanu, “‘small, delicate, the body, 
‘a person.”’ 


The account given of him is: 


Who smote the serpent Dahaka [Azht-Dahéka], which had three jaws, three 
heads, six eyes, a thousand strengths, the very mighty Druj, derived from the 
Daevas, the bad for the world, the evil [the oppressor of the Aryans, the wicked], 
which Anra Mainyus brought forth as the mightiest Druj in the Aryan country, 
for the destruction of the true faith in the land. 


Thraétaon4, it is said, was the ancestor of Manoscihr, and the royal 
family of the Kavyas. The Snake Dahaka was, no doubt, originally, a 
‘Tatar or Turanian tribe, in the Aryan land, the most numerous and powerful 
in it, composed of three bands, or having three villages or settlements. The 
“thousand strengths’? probably meant that they could put a thousand 
horsemen in the field, or, perhaps, merely a large force, an indefinite number. 


586 IRANO-ARYAN FAITH AND DOCTRINE 


Dasa, Sanskrit, means ‘‘a slave,’ and dasyu, ‘‘a chief or ruffian.’”’ The 
termination ka is to be taken in a demonstrative or relative sense. Exam- 
ples are, in Sanskrit, jén-aka, “father,” “as begetter;’”’ khan-1-ka, ‘‘digger;’ 
cushka, “‘dry,’’ Zend hush-ka. The Dasyus are, in the Vedas, the hostile 
native tribes; and may have been the same as the Dahakas. At all events, 
I have no doubt the Serpent Dahaka was either a tribe of Toorkhs or their 
leader. 


It is easy to understand how they came to be designated as ‘‘the Serpent 
Dahaka.’”’ The tribe had probably adopted a serpent as their badge or 
emblem, and called itself ‘‘The Tribe of the Serpent;’’ as the American 
Indians adopt, each band for itself, some bird or animal for a totem, and the 
chiefs bear the names of beasts and birds. 

The third who prepared the Haéma was Thrita, 


the most profitable of the Camas [he was most ‘profitable’ who did most for the 
people. He was favoured with two sons, Urvakhshya and Kérécacpa, the one 
‘a disposer in relation to custom and law,’ a legislator or civil ruler, the other, 
‘endued with higher activity,’ a man of action, a soldier, ‘bearer of the 
Club Gaegcus.’] He smote the serpent Cruvara, the poisonous, green, which 
destroyed horses and men. On which the green poison flowed of the thickness of 
a thumb; on which Kéréca¢pa cooked his food in a caldron, about the time of mid- 
day; then it burnt the serpent, and he took himself off; away from the caldron 
sprang he; he went back to the hurrying waters. Backwards fled amazed the bold 
Kérécacpa. 


It would be impossible to have much respect for the intellect of a people 
that could listen reverentially to such a tale as that is, as told in the trans- 
lation. The snake, scalded with a ladleful of hot liquid, part of KérécAacpa’s 
intended dinner, ‘‘takes himself off’’ to the swift river, and thereupon the 
bold Kéré¢a¢pa flees amazed to the rear. Whether he lost his dinner, is 
not said. On this exploit his fame reposes. 


[Spiegel says that] the Camas are a family. In the Shah-Nameh, Cam is the 
oldest of this race; but in the Avesta their ancestor is Thrita, spoken of in Vend?- 
ddd xx. as the first physician. So also he was ‘the most profitable of the Camas.’ 
The circumstances of the case [the Professor says], appear to have been these: 
the huge serpent was lying on the bank of a river, and Kérécacpa, deceived by the 
green colour, mistook the monster for land, and lit a fire on his back to cook his 
dinner. [Of course it is understood that his back was so broad as to accommodate 
Kéréca¢pa as well as his caldron, and that its outlines were beyond the reach of 
his vision, although the green poison flowed from his fangs no thicker than one’s 
thumb]. The heat disturbed the serpent, who forthwith plunged into the water, 
and Kéré¢ga¢pa naturally drew back, somewhat startled. [It does even seem that 
he ‘smote’ the snake.] 


The origin of the legend was, no doubt, the repulse across the river- 
boundary of the country, of some invading band of unbelievers. The 


THRAETAONA TO VISTACPA 587 


lameness of the denouement cannot otherwise be well accounted for. Or it 
may have had as little real foundation as the fable of the Lernzean Hydra 
slain by Hercules. 

The fourth to prepare the Haéma was Pourushagpa, to whom was born 
Zarathustra, 


created against the Daevas, devoted to the belief in Ahura, the renowned in 
Airyana-Vaéjo. Thou, as the first, O Zarathustra, hast recited the Ahuna-Vairya, 
which spreads itself abroad four-fold. [So called, because it belongs to the so- 
called Chathrusamrfita, that is, it must be recited four times.] And the other 
with mighty voice. Thou madest that all the Daevas hid themselves in the earth, 
O Zarathustra, which before were going about on the earth in the shape of men; 
Thou, the mightiest, strongest, most active, swiftest, the most victorious amongst 
the heavenly beings [the men whose souls come from Ahura]. 

[Professor Spiegel says], Zarathustra is the chiefest among the heroes enumer- 
ated, for not only has he destroyed single monsters, like them, but has so completely 
annihilated the whole host of Daevas, that from henceforth they have no corpo- 
real bodies, but only souls. Hence the weapons wherewith the souls of the Daevas 
can now be smitten, are not corporeal, but spiritual, namely, the words of the 
Avesta, which Zarathustra has given to men. 


The meaning of all that is plain enough. Zarathustra, in the Gathas 
and elsewhere, called the infidel enemies of the Aryans, “‘Daevas.’’ When 
these had been finally expelled, and ceased to be dreaded, or were for the 
most part subjugated, the Aborigines ceased to be spoken of as Daevas, and 
the word was confined to the evil spirits, to whom alone it had at first 
belonged. 

From these legends it is plain that the first Aryan emigration was from 
a cold and mountainous land southward, into a climate not tropical, but 
temperate. That before the Aryans had established themselves there as 
undisputed masters of the country, they had a long struggle, and met with 
reverses; and that they achieved final success under the military leadership 
of Zarathustra. 

In the Gathas and these legendary fragments we find no evidence of any 
schism caused among the Aryans by the introduction of the Ahurian faith. 
Wherever Zarathustra lived, the whole Aryan population seems to have 
been of that faith, and to have accepted him, not only as their religious 
instructor, but also as their military chief and civil ruler. 

It seems also, from these legends and the absence of schism, that the 
Iranian emigration was not the separation, either in the Indus country or 
any other remote from the original cradle of the race, and long after a first 
joint movement from that original home, of the Iranian and Indo-Aryan 
branches of the great family. On the contrary, it seems to have taken 
place from that original home itself. It was from a cold and mountainous 


588 IRANO-ARYAN FAITH AND DOCTRINE 


country, which, according to all the information we can gather, must be 
that in the neighborhood of Samarcand. 

And the people had not been so long removed, and had not gone to such 
a distance, as to have lost their ancient manners and habits. We find no 
mention of cities or towns. Their political system was that of a confeder- 
ation of clans. They were chiefly horsemen. Their wealth consisted in 
horses, cattle and camels. Agriculture was encouraged and rewarded as 
the most laudable of all employments, but they seem to have had no wealth 
of sheep. They were still, for the most part, herdsmen, living largely in 
tents, although Zarathustra encouraged them to build permanent homes, 
and driving the cattle to considerable distances, into the Steppes beyond 
the Oxus probably, for fresh pasture. 

I think, for these reasons, that the birthplace of Zarathustra was in a 
country near their original home. That country, near to the Steppes, and 
of a temperate climate, neither excessively hot nor cold, could only have 
been Bactria. It was certainly a land traversed by many streams, that ran 
across it, because we find mention made of many chiefs, living beyond 
different rivers. Perhaps, before the Irano-Aryans emigrated, the race had 
spread westward from the sources of the Oxus and Jaxartes, and even 
reached the great clay plain, two hundred miles long, at this day, by sixty 
wide, traversed by many canals of irrigation; but Yima, it is certain, led 
his body of emigrants across a large river, and from a cold and mountainous 
region. 

The separation of the two branches must have taken place at a very 
remote period; for it is certain that in the time of Zarathustra, the Zend 
and Sanskrit had become very different languages, partly by the slow 
process of change, and partly by inter-mixture with the tongues of the 
native tribes; and the two families of the race had almost no names of 
deities in common. 

It is now impossible to determine which of the two languages most 
resembled the ancient tongue from which they were developed. In some 
cases the older forms are found in the Zend. The Latin, I may remark 
also, seems to have older forms than the Greek. And it is certain that many 
of the original roots are lost in the Sanskrit, and meanings assigned to one 
root which originally belonged to different ones. An exhaustive comparison 
of all the derivative languages is a task reserved for some great scholar. 
It is evident that the Vaidic and Ahurian faiths were formed, almost 
entirely, after, and probably very long after, the separation. Of the pre- 
existent faith, very little is retained by both. Each has the same philo- 
sophic ideas, which may be deemed essentially Aryan, of emanation of sub- 
sistences from substance; each essentially the same mode of personifying 
attributes and qualities; each those ideas of manifestation and self-limi- 


THRAETAONA TO VISTACPA 589 


tation, of divine creation and action by intermediates, which afterwards 
received its most definite expression in Plato’s idea of the Logos, in the 
doctrines of Philo as to the Logos, and in the Sephirothic personifications 
of the Kabalah. That Hakemah, the Divine Wisdom, is the Very Deity, 
manifested as wisdom, in one aspect, and, as it were, through one aperture; 
and that the Logos was with God, contained in God and was God, are but 
applications and developments of the Avestic notions in regard to the 
Amésha Cpéntas and the Vedic tenets as to the manifestations of Agni and 
Indra. 


It is doubtful whether even a single deity, embodying the same con- 
ception, meaning the same thing, was common to the two faiths. Asha- 
Vahista was more than the Spirit of Fire; and is not identical with Agni. 
Ushahina, in the Avesta, and Ushas, in the Veda, are the same thing, the 
Dawn; but the conceptions embodied in the two are not identical. 

The Avestic Hadéma is the Vaidik Soma, and as to this plant and its 
juice, the notions of the two creeds are so very much alike that they must 
have been a part of a previous common creed, held by the ancestors of both 
races. Both had the same ideas as to the efficacy of prayer and praise; 
the Mantras of the one and the Manthras of the other were alike sacred and 
divine; praise and prayer with one were Brahmanaspati and Brihaspati, 
and with the other Manthra-Cpénta; devotion or worship being the Craésha 
of the latter. 

It was one and the same imaginative intellect which in the Indus_ 
country personified heat as Vishnu, gave him a human form, described him 
as striding vastly, made him a warrior aiding Indra against Vritra, the 
-cloud-demon, preventer of rain; endowed him with generative power, 
because it is heat that causes the egg to hatch and the animal foetus to 
grow, and, as so endowed, fancied him as having the prepuce always 
retracted, i. e., with his generative vigor never relaxed; thus making inevi-. 
table in later ages the worship of the Lingam and the Phallus; and that, in 
Bactria, gave human forms and powers and attributes to the potencies and 
qualities of the deity, and investing worship or devotion, as Craésha, with 
the human form, made him a warrior engaging in bodily conflict with the 
Daevas. 

To the common ancestors of both, Indra, the Light-God, was a benefi- 
cent deity, and the Devs, or celestial luminaries, denizens of Dyaus, the sky, 
were divine and good beings; and one of these names was retained by both 
races,—by the one in a good and by the other in an evil sense. Indra, I 
think, was not. 

The religious and moral teachings of the two creeds were singularly 
alike, in general character and spirit. Each race sacrificed to the deities, 
and deemed them present at the sacrifices, offered prayers, and sang sacred 


590 IRANO-ARYAN FAITH AND DOCTRINE 


hymns; but we find no Zaéthra or Baregma at the Indo-Aryan sacrifice, 
and no clarified butter at those of the Irano-Aryans. We hear nothing of 
bards by profession among the Iranians, nor of Rishis translated to the 
skies and shining there as stars. The Atharvas of one and the Athravas of 
the other were priests; but the mode of sacrificing was not the same for 
both. There are in the Veda no mysteriously sacred and effectual prayers, 
like the Ahuna-Vairya and Ashem-Vohu. There are no demons of the | 
clouds in the Avesta, holding back the water; no Vritra smitten by Indra 
with the thunderbolt. 

I conclude that neither abandoned the deities of the other, and forgot 
their names; but that each grew independently, out of an ancient worship 
of the sun, moon and stars, and other objects of nature, portions of which 
remained unchanged in each; that Mitra and Mithra were originally the 
same name, and designated the morning-star, becoming afterwards light in 
one, while it continued to be the Planet Venus in the other; that perhaps 
each worshipped the fire, as their ancestors had done, the old name for it 
becoming Agni for one and Asha for the other. 

I conclude that Zarathustrianism was not a reform of the Vedic faith; 
but an advance, as that was, from an older faith. The Vaidic Deities, with 
few exceptions, were not known to the common ancestors of the two races, 
any more than the Amésha Cpéntas and Ahura Mazda were. That they 
were entirely unknown to the other branches that emigrated is very certain. 
We find no traces of them among the Kelts, Goths, Germans, Sclaves, 
Greeks or Latins; though the old name of the sky became Zeus for the Greeks 
and Divus for the Latins. 

As will be seen elsewhere, I doubt whether the Daevas were the Vedic * 
Devas at all. 

The Gosh Yasht, addressed to Drvdé¢pa, contains several ancient legends, 
really historical. 

The first is, that the Paradhata Hadshyanha sacrificed to her on the top 
of a high mountain, and prayed to be enabled to smite the Mazanian 
Daevas, that he might not fear, and they might be forced to bow themselves 
in terror, and hasten away, terrified, to darkness. His prayer was granted; 
and this Yasht thus preserves the name and memory of one more Aryan 
hero, who defeated the TAtar horsemen, called Daevas because held to be 
inspired by them and creatures of Anra Mainyis, forced them to flee, and 
drove them back to their home in the north. | 


Para, in Sanskrit, means, among other things, “‘exceeding, highest, 
ancient, pre-eminent, superior, higher, distinguished, greatest.’’ Benfey 
says that dhaja, the ‘‘scale of a balance,” is probably a dialectical form of 
dhartyt; and dhartri, i. e., dhri+tri, in Rig Veda v. 9. 3, means ‘‘preserver.’’ 
Also, dhé, means ‘‘to carry, bear, nourish, preserve; and dhdétri, ‘creator, 


THRAETAONA TO VISTACPA 591 


bearer, preserver.’’ Dhri is ‘‘to bear, carry, maintain, support;’’ and 
the causal dhd@raya, ‘‘to bear, support, keep.”’ Paradhata, therefore, means 
“the distinguished or greatest protector or preserver.”’ 

And in the Yasht he is described as ‘‘the nourisher, bringer of offerings, 
the dispenser, the offerer, the implorer of beneficent female deities for 
favours;”’ as all the others are to whom she grants favours. 

In the same way we are told that Yima Khshaéta gave the Aryans fat 
herds, long life, abundant provisions, and a temperate climate for a thousand 
years. 4 

In this Yasht it is recounted that Thraétadna, in Varéna the four- 
cornered, slew the Serpent Dahaka, the Very Strong Druja, derived from 
the Daevas, the oppressor of the Aryans, the mightiest Drukh, created by 
Anra-Mainyfis. He was also enabled “‘to drive away as a conqueror those 
who profit him [who serve, obey, follow, or give material aid to this snake- 
chief of the Tatars], are bound to him, who are fairest in their bodies 
[able-bodied, athletic soldiers], to throw him away into the most hidden 
parts of the world’’ (to drive them back into the inaccessible fastnesses 
of the mountains, or, into the unknown northern regions). 

In chapters iv. and v. of this Yasht, Ha6ma prays that it may bind the 
murdering Turanian Franracyana, and carry him away bound, as a prisoner 
of King Hucrava; and that Kava Hucrava, 


the son of the daughter of Cyavarshana, the man slain by violence, and Agraé- 
ratha, the son of Naru, may slay Franragyana behind Vara (‘the sea’) Cha€échacta, 
the deep, with broad waters (‘the deep, abounding in waters’). 


Haéma itself is said to do this, as strong liquor is said to do the acts of 
violence or folly which men do under its influence. 

In chapter vi. we learn that Zarathustra joined himself to the good 
noble Hutadca, in order to think the law and speak and act after it. And 
it is added, 


She shall impress the good Mazdayagnian law from Zarathustra in my memory, 
and then praise, she who shall bestow on me good praise for service. 


This last sentence seems to be said by the worshipper or the composer 
of the Yasht. But if so, it must havé been said when Hutadca was still 
living; unless she who shall impress it, etc., is Drvagpa. Hutadga might 
impress the law on one’s memory; and supply him with excellent hymns 
for the services of religion; but more probably Drvac¢pa was intended. 


The sentence is probably an interpolation. It stands alone as such, in this 
Yasht. 


592 IRANO-ARYAN FAITH AND DOCTRINE 


Hutad¢ga seems to have been the wife of the King Vistacpa. ‘‘Like ~ 
him,’’ Spiegel says, 


she became converted to the Mazdayagnian religion. Zarathustra ‘joins him- 
self to her,’ in order to think the law, i. e., to have it always in mind and memory, 
and to speak and act in accordance with it. 


If correctly translated,.it would seem that this rather makes her his 
teacher, than a convert. But nothing anywhere else in the Zend-Avesta 
countenances the conclusion that Zarathustra was instructed in the faith 
by her or by any one. May not the real meaning be, 


Enable me to win to my side, to make an alliance with Hutadca, and persuade 
her to believe in the true faith and to speak and act accordingly. 


Perhaps she had not become the wife of Vistacpa, but was about to 
become so; and Zarathustra desired to win her to the support of his cause, 
that by her he might secure the aid of her husband. Or, if already his wife, 
her influence over him may have been known to be great. 

‘Zarathustra sacrificed,” it is said here, ‘‘in Airyana Vaéja of the good 
creation.’’ Vistagpa ruled in a remote part of the country, as we know 
from other passages. His “‘conversion’’ was his accession to the cause. 

In chapter zx. of the Ram-Yasht, Hutaéca with many brothers, offered 
for the clan of the Naotaras, on a golden throne, a golden foot-stool, a 
golden covering, praying the air, that she might be loved, received with 
love, in the house of Kavi Vistacpa. 

Chapter viz. of the Gosh- Yasht has the legend of the Berezaidhi Kava 
Vistagpa, beyond the river Daitya, who, offering, prayed that he might 
drive away in the combat (rout and put to flight) Asta-Aurva, the son of 
Vigpo-thaurvé-Acti (having a body which torments all), and having a 
broad helmet, great boldness, a large head; who has seven hundred active 
(swift) camels; and that afterwards he might in the battle, in the flight, 
slay the murdering Qyaonian Aréjat-Acpa, that he might rout and drive 
away Darshinika, the Daéva-Worshipper; that he might smite the dark 
(skinned) unbelievers, Cpifijairista, the Daeva Worshipper; that he might 


attain by good wisdom [i. e., reach by skillful movements and marches] the regions 
of Varedhaka and Qyaoénya, and devastate the Qyaonian regions with immense 
slaughter. 


In the Ram- Yasht, we have, in the same form, the legend of Haoshyanho, 
the Paradhata, on Taéra, the mountain united with iron, who smote two- 
thirds of the Mazanian Daevas and the Varénian, wicked; that of Takma- . 
Urupa who smote all Daevas and men, all Sorcerers and Pairikas, and 
ruled Anra-Mainyfis, tamed in the form of a horse, thirty years long, at 


THRAETAONA TO VISTACPA 593 


both ends of the earth (at both extremities of the Aryan land); and I have 
no doubt that Anra Mainyfis in the form of a horse means the unbelieving 
hordes of Tatar horsemen, subjugated and held in subservience thirty years. 

The Snake Dahaka endeavored to depopulate the seven Kareshvares, 
but the son of the Athwynian Clan, Thraéta6na the Varenian, slew him and 
drove his followers into the mountains. 

The manly-minded Kérécacpa, at the hidden outlet of Ranha created by 
Mazda, in revenge for his brother Urvakhshaya, overthrew and smote 
Hitacpa [bound horse] that he might draw the chariot. 


So belongs the deep [it is added], to Ahura, so does the deep bow to one 
ruler, so belongs Gandarewa under the water. 


Gandarewa is elsewhere mentioned, as an infidel chief. “‘The deep,” 
probably means the lower country, the country towards the mouth of a river. 

In Fargard 1. of the Vendiddd, Kérécgacpa is said to have been a native of 
and to have resided in Vaékereta, in which Duzhaka is situated, as 
Thraéta6éna, the slayer of the destructive serpent, is said to have lived in 
‘Varena with the four corners. According to Spiegel, “‘Vaékereta is Kabul’’: 
‘According to Bunsen, ‘‘Sejestan, south of Herat.” 

In chapter 717. Aurvacara, Lord of the regions, at the white wood, at the 
boundaries of the wood, escaped being slain by Haocrava, the valiant uniter 
of the Aryan regions into one kingdom, he escaping while the Aryan chief 
smote all the unbelievers in the wood. 

In the Aban Yasht (Kh. Av. xxi. 5), are some of the legends already 
‘noticed with many others. 

In chapter v7., verses 20 to 23, the same offering of Hadshyanha is 
‘recited. He prayed for supreme rule over the whole Aryan country, and 
‘over the Daevas, Sorcerers, Pairikas, Cathras, Kadyas and Karapanas; 
‘and that he might smite two-thirds of the wicked Mazanian and Varenian 
| Daevas. These, no doubt, are all names of Turanian and Scythian Tribes. 
| His prayer was granted. It is a legend of his reign and conquests. 

Chapter viz., verses 24 to 27, recites the offering of Yima, on the Mountain 
‘Hukairya. He prayed for rule over the same Daevas and tribes, and his 
prayer was granted. He is, it will not be forgotten, the hero of the second 
_Fargard. I note, especially, that part of his prayer is, 


that I may bring away from the Daevas [booty], both of fortune and profit, both 
of abundant harvests and herds, both food and glory: 


because it proves what I thought to be true, that the “‘Daevas’”’ are not 
always spirits, but hostile tribes, Scythians or Tatars, perhaps as possessed 
by the evil spirits; for it is perfectly clear that Yima’s prayer was for 
plunder and booty, to be won in war, 


594 IRANO-ARYAN FAITH 'AND DOCTRINE 


Chapters v717. and 2x. recite the offerings of the Snake Dahdaka with three 
jaws, in the region of Bawri, who asked to be enabled to depopulate the 
Seven Kareshvares, and of Thraéta6na in Varéna, the four-cornered, the 
offspring of the Athwyanian Clan, the Strong Clan, praying that he might 
kill the Snake Dahaka, with three jaws, three stings, six eyes, a thousand 
strengths (a tribe of a thousand fighting men?), the very strong Druj, 
springing from the Daevas (the powerful native tribe, of Scythian or TAtar 
descent and stock), the evil of the world (the scourge of the Aryan country), 
whom Anra Mainyfis has brought hither to the corporeal world (to the 
Aryan country), as the mightiest Druj, for the destruction of purity in the 
world (as the most powerful unbeliever, for the extermination of the true 
faith in the Aryan land). 


May I [he prayed], when smiting him, drive away those who profit and are 
bound, those who are the fairest in body, thrust them away, those who in the 
most inaccessible parts of the country. 


Professor Spiegel says that 


this passage is very obscure. It seems [he says], to contain an allusion to the 
hiding of Dahak under the mountain Demavend. 


Mr. Bleeck says that: 


He himself has made an adaptation from the other passages (Yashts 9. 14 and 
15. 24) as being a trifle more intelligible. The Zend text is identical [he says], in 
all three cases. . 


Thraéta6na asks that, when defeating Dahaka, he may also expel from 
the country those who have been his allies and have profited him, small 
tribes, having their homes in the fastnesses of the hill-country. 

Spiegel says, ‘“Bawri is doubtless Babylon.’’ Why ‘doubtless’? he 
does not explain. ‘“The Snake Dahaka”’ is the figurative appellation of 
some -hostile tribe, composed, perhaps, of three bands or clans, or from 
three towns, and numbering a thousand warriors, imagined by those 
who feared and hated them, to be animated by Anra Mainyis, as the old 
crusaders imagined the Saracens to be children of Mahound, and as the 
parentage of heretics is imputed to the devil. Those “fairest in body’ 
were probably some tall strong race of mountaineers, who, to profit by 
raiding and plundering, had allied themselves with the invaders. 


“Varéna with the four corners’? is mentioned in the first Fargard of 
the Vendiddd. It is variously explained. Haug considers it to be Ghilan, 
and Bunsen says that “‘it is the birthplace of the hero Thraéta6na, the 


THRAETAONA TO VISTACPA 595 


Feridiin of Iranian legend.’’ He also is mentioned in the first Fargard, 
as born there, and as slayer of the snake Dahaka. And Bunsen says: 


His most celebrated exploit, the murder of the infamous tyrant Zohak 
[evidently Dahaka], is invariably supposed in the legend to have taken place on 
the Alborj, or more properly on the mountain of Demavend, to the south ‘of the 
Caspian; the recollection of it, indeed, is kept up to this day, by the annual 
jubilee for the victory of Feridfin. The origin of the legend is seen at once to be 
mythological, for Thraétadna is the Trita of the Vedas, the slayer of the Demon 
Vritra, who prevents the clouds from pouring out water; but there can be little 
doubt that some important event in the early history of the Iranians was worked 
up with it. 


The origin of the legend is, I venture to submit, not mythological, but 
historical; and the legend itself became mythological in consequence of the 
figurative language used. I do not find the least reason for identifying 
Thraétadéna and Trita. Trita ‘‘the son of the waters,” is several times 
mentioned in the Veda. He harnessed the horse given by Yama, and slew 
the mutilated Vritra. He is named with Vayu and Agni, and is supposed 
in one note to be a name of Indra; in another, of Yama; and in other places 
is evidently a Rishi. Thraéta6na is an Iranian chief and hero whose 
exploits against the ‘‘Un-Aryan plagues’”’ of Varéna, the land of four corners, 
after a time became mythical. 

Dahaka, the serpent, with three jaws and stings, reminds us of the 
monster Geryon, of Greek fable, with three heads and bodies, whom 
Hercules killed, and drove away his flocks and herds. 


x. 36. The manly-minded Kéréca¢pa, behind Vara-Pishininha [Spiegel says, 
‘probably the modern Pishin or Pishing, in Eastern Sejestan; the traditions place 
Kéréga¢pa and his family there’], offered, praying that he might slay Gandaréwa 
the golden-heeled, ‘who is a slayer on the shores of the sea Véuru-Kasha.’ ‘I 
will run,’ he said, ‘to the strong dwelling of the wicked one on the broad, round 
far-to-walk-through.’ 

xt. 40. The destroying Turanian Franracé offered to her, in a hole in this 
earth, praying that he might attain the majesty which flies into the midst of the 
Sea V6uru-Kasha, which is peculiar to those born and yet unborn in the Aryan 
region, and which is peculiar to the pure Zarathustra. He did not obtain the favour. 


The agile, very brilliant Kava Ug offered, praying to be chief ruler 
over all regions, Daevas, etc., with the same sacrifice, on the Mountain 
Erézifya; and obtained the favour. 

The valiant uniter of the Aryan regions into one kingdom, Hucrava, 
behind the Vara Chaéchacta, deep, rich in water, offered the same, with 
the same prayer, and with this, in addition, 

That I of all the allies may first destroy the long obscurity, but not cut down the 


wood which destructive once damaged the understanding of my horses. [Spiegel 
says that this passage is obscure, and that we do not know the legend alluded to.] 


596 IRANO-ARYAN FAITH AND DOCTRINE 


It is plain that these are allegorical recitals of the struggles by different 
and successive chiefs against hostile tribes of unbelievers, holding portions 
of the Aryan country; and from the last, as well as from other passages, 
in the Gath4s, that I have quoted, it is plain that once the whole land was 
subjugated, and remained so for a long time. Hucrava, it is said here, 
living beyond some river, was the first to end this domination. It is 
plain that this is what “‘destroying the long obscurity’? means, but I can 
only conjecture that the forests had been impediments hindering his 
success, by preventing the free march and action of his cavalry. 


xiv. 52. Thestrong Tuca offered, the warrior, on horseback, praying for strength 
. for the team, health for the bodies, much power against the tormentors [the 
oppressors], for victory over the evil-minded [the infidels], for the disappearance 
from hence of the deadly hostile tormentors [i. e., for the expulsion from the 
Aryan land of unbelieving hordes that possessed it]. He prayed that he might 
slay the Aurva Hunava in Vaéshaka, at the gate Khshathro-Cadka, the upper 
most in Kanha, the great, pure [‘the Aurva-Hunava are, perhaps, the sons of 
Aurva, against whom Tuga was to fight’ (Spiegel); the ‘gate’ was probably a 
mountain-pass]; that I may slay of the Turanians fifty of the slayers of hundreds, 
etc. The favour was granted him. 


The Aurva-Hunava, at the same place, made the same offering, for victory 
over Tuca; but did not obtain the favour. (xv. 56.) 


Chapter xvi. is very singular: 


To her offered the former Vifra-navaza, when the victorious strong Thraéta6na 
summoned him in the form of a bird, of a Kahrkacga. He flew thither during 
three days and three nights, to his own dwelling, not downward, not downward 
did he arrive nourisked. He went forward towards the morning-dawn, of the 
third night, the strong, at the melting of the dawn, and prayed to Ardvi-ciira. 


He begged her to hasten quickly to help him, and promised her offerings, 
if, he said, 


I come away alive to the earth created by Mazda, away to my dwelling; 
li. e., ‘if I reach safely the Aryan land, my original home’]. 


She ran to him in the shape of a maiden (we have quoted the description 
elsewhere), seized him by the arm, and soon “‘he struggled mighty’’ to the 
earth created, etc., sound, uninjured as before. “‘Not downward,” never — 
descending to the earth; “‘not downward did he arrive nourished,’ he 
never descended and obtained food. 7 
This seems to be the legend of some distant Aryan chief, summoned 
by Thraéta6na to unite forces with him, one who had emigrated to an | 
adjoining province or remote colony; and who reached him safely, without — 
loss of men, by the aid of the water-goddess, perhaps by vessels. He came _ 


THRAETAONA TO VISTACPA 597 


however, from the westward, it would seem, ‘‘towards the morning-dawn;”’ 
though that, perhaps, is the time when he cried to Ardvi-cfira for aid; and if 
so, it is only meant that he had to effect the crossing of a river, to reach 
the Aryan land on the other side. 

Jama¢pa made the same offering to her when he saw the hosts of the 
Daevayagnas advancing from afar, hastening to combat, and prayed 
that he might there overcome all the non-Aryans. The favour was granted. 
So it was to Asha-Vazd4ao, the son of Pouru-dakhsti, Asha-Vazddo and 
Thrita, sons of Cayuzhdri, at the high land (source), the kingly shining 
navel of the waters (perhaps some mountain lake). They had swift steeds, 
(1. e., were mounted warriors), and prayed to be enabled to smite the 
Danus, the Turanian, gathering themselves together, the Kara-Acbana 
and the Vara-Acbana, the very strong, shining from afar, here in the wars 
of the world (assembled, Scythian hosts, invading the Aryan lands from 
remote regions, with shining weapons.) 

xix. 75. WVis-taurusha, the descendant of Naotairya, at the Water 
Vitanuhaiti offered to her, declaring that he had slain as many Daeva- 
yacnians as he had hairs on his head, and praying to her to “pour out”’ 
for him a dry ford across that river. In the shape of a maiden she ran 
there, and 


at the height of the whole ford, made the one waters stand still and the others 
flow forward, and so made a dry way across.’ [‘At the height of the whole ford’ 
means that she separated the water at the bottom, cutting it in two, as it were. | 


xx. 80. Ya¢td-Fryanananm offered at the shore (?) of Ranha, praying 
that he might smite the evil Akhtya, the dark, and answer him the ninety- 
nine questions, the fearful, allied to torment, when he should ask them. 


The demon Akhya [Spiegel says], seems to have been a kind of Sphinx, who 
would let no one go without answering certain questions. 


The mention of Ranha perhaps, implies a war in the north. But the 
_ Aryan hero did not want to be “‘let go;’’ but to “‘smite’’ Akhtya. Ranha 
is termed “‘the water’ (xvi. 63), and elsewhere mention is made of the 
Steppes of Ranha. But it was the “the Water Ranha,” that Vifra-navaza, 
_marching to the assistance of Thraétaona, called for aid; and certainly he 
had not marched three days southward to reach it, from his home. The 
' Steppes of Ranha are, more probably, the desert plains of Margiana, than 
those of the Jaxartes. 


xxw. 104. Zarathustra offered to her in Airyana-Vaéja, the Aryan country, 
praying that he might ally himself with Kava Vistagpa, the son of Aurvat-Acpa, 
) that he might think, speak and act according to the law. 


598 IRANO-ARYAN FAITH AND DOCTRINE 


Which would seem to indicate that Vistacpa was not originally a 
believer in the creed of Zarathustra, but a convert, even if he was an Aryan. 
It seems, also, that Zarathustra was supposed to have lived, taught and 
ruled in Airyana Vaéja, the first place created by Ahura, according to the 
first Fargard of the Vendiddd. 

xxv. 107. The Bérézaidhi, Kava Vista¢pa, offered to her, behind the 
water Frazdanu, praying that he might 


slay him springing from darkness, the evil-knowing [infidel, or malignant] and 
hostile Daeva-worshipper, and the evil Aréjat-Acpa, here in the war of the world. 
(‘Springing from darkness’ is, coming from the north country; and ‘here in the 
war of the world,’ means, in the war now being carried on here in the Aryan land. 
‘Aréjat-Acpa,’ Spiegel says, ‘is the Ardjagp, a Turanian King, of the later my- 
thology.’] . | 

xxvt. 111. Acpayaddha Zairivairis, behind the water Daitya [West of that river 
I think], offered to her, praying that he might smite the Péshé-Chinha Ast6-Kana | 
endued with much craft, worshipping the Daevas, and the infidel Aréjat-Agpa, in 
the wars of the Aryan country. | 

xxvit. 115. And Aréjat-Acpa, the son of Vafidaémano, offered to her at the sea 
Voéuru-Kasha, praying that he might smite Vistacpa and the Agpayadédha Zairivairi 
and the Aryan region; which was not granted. 


In the Ashi Vasht (Kh. Av. xxxii1. 17), are recitals of offerings to 
Ashis-Vanuhi, by Haéshyanha, Yima, Thraéta6na, Haéma, the Promoter, 
Hucrava, behind the Sea Chaéchacta, Zarathustra in Airyana Vaéja, and 
Vistacpa. The prayers of each are nearly the same as in the other Yashts.. 
Hadshyanha prays that 


he may smite the Mazanian Daevas [Yima], that he may bring fat herds and long | 
life to the creatures of Mazda, keeping away hunger, thirst, old age and death, 
hot wind and cold [i. e., may settle them in a temperate and healthy country]. | 


Zarathustra prays that 


he may ally himself with Hutadca, for thinking, speaking and acting the law; 
[and that she may] guard the Mazdayacnian law in the heart, and afterwards’ 
praise, and afford him good praise for the work. 

Vistacpa prayed that he might rout in battle Asta-Aurva, the son of Vi¢po- 
thaurvo-acti, the all-tormenting [the scourge of the Aryans], with broad helm, 
great bravery, large head, possessing seven hundred camels; and afterwards, the 
destroying Qyaonian Aréjat-Acpa, and Darshinika, the Daeva-worshipper; that 
he might smite down the unbelievers belonging to darkness [infidel invaders from 
the north], and Cpifijairita, the unbelieving, and might ‘attain as well-wise to the 
regions of Varedhakas and Qyadnya’ [slaying vast numbers of the Qyaonians]. 


This favour he obtained. ‘‘Attaining as well-wise the regions’? means 
reaching with his troops, by his generalship, those countries, and con- 
quering them. 


THRAETAONA TO ViISTACPA 599 


In the Zamyad Yasht (Kh. Av. xxxv. 19), we are told that when the 
Kingly Majesty departed from Yima, 


when he, untrue, began to love lying speech [i. e., probably, departed from the 
faith and professed false doctrines], it went in succession to Mithra, to Thraétaona, 
and to KérécAcpa; who, after his exploit with the serpent Cruvara, smote 
Gatidaréwa, the golden-heeled, who went about with open mouth, seeking to slay 
the corporeal world of purity [raided through the country, murdering the faithful]. 
He smote also the descendants of the nine robbers, the sons of Nivika, the sons of 
Dastayani, Hitagpa with the golden tuft, and Vaéshava, the son of Dana and 
Pitaona, possessing many Pairikas. He smote Arézo-Shamana, gifted with manly 
courage, and who extorts the tribute from the enemy of his race; 


that he was strong, beloved and desired; and he smote Cudvidhaka, smiting 
with hoofs, with stone hands, who, being a minor, proposed when he should 
come of age to make the earth a wheel for himself and heaven a chariot; 
‘and to capture Cpénta-Mainyfis and Anra-Mainyis, and harness them to 
his chariot. 

The Kingly Majesty also united itself to the Kavis, Kavata, Aipivohu, 
Ugadhan, Arshna, Pishina, Byarshana and Cyavarshana, making all of 
them kings, who accomplished great deeds. And it united itself with 
Kavi Hugrava, also, who bound the destroying Turanian Franracyana, 
the rider of foals, the son of the maiden of Cyavarsh4ana, the man slain by 
violence, and Aghraé-ratha, the descendant of Naru. We thus have this 
glimpse of ancient Aryan history, that CyAavarshana was overcome and 
killed by the Turanians, and his daughter taken as a wife by Aghraé-ratha, 
descendant of Naru, the Turanian chief. These were the parents of 
Franracé, the destroying Turanian. So verse 77 of the Zamyad Yasht 
plainly reads; though verses 38 of the Ashi-Yasht, 22 of the Gosh-Yasht, 
and verse 18 of the same, seem rather to make Hucrava himself the grandson 
of Cyavarshana. 

In the Farvardin Yasht (99, 100), is this singular passage, as to Vistacpa, 
the Pure: 


He, the Mighty [it is said], whose body is the Manthra, who has mighty 
weapons, the Ahurian, who with a weapon many-piercing, made a broad road 
for purity, who, as assistance and help, subjected himself to the Mazdayagnian law; 
who brought forth the firm-placed, bound [law] from the Hunus, and made it sitting 
in the midst, high-waking, teaching (?), pure, the nourisher and beloved of the 
cow and of fodder. 


That he made, and announced, ‘‘a broad road for purity,’’ means that 
by his conquests he enabled the Ahurian faith to advance, and extend 
into other regions. 


600 IRANO-ARYAN FAITH AND DOCTRINE 


As to the rest, compare the Zamyad-Yasht, chapter 14. Here, 


the Kingly Majesty attached itself to Vistagpa, for thinking, speaking and 
fulfilling the law, and driving away the Daevas. [He made a broad way, and] 
threw himself beneath as arm and protector of this Ahurian Mazdayagnian law. 
[And he| brought out the same, the fast-placed, chained by the Hunus, teaching, and 
made it sitting in the middle, high, uplifted, pure, abundance and beloved of meat 
and fodder, when he smote those belonging to darkness [of the northern regions], 
possessing wicked law [being of false religion], Peshana, the Daeva-honourer, and 
the wicked Aréjat-Acpa and the other infidel allies, the Qyaonians. [In Verse 93], 
he set purity before the wicked hosts, and drove these away to the Druja [the 
north], out of the Aryan land. ; 


That he threw himself beneath the law, as its arm and protector, and 
that as assistance and help as an ally, he subjected himself to it, may 
mean, simply, that he became a soldier of the faith, or that, being a 
Turanian, he became an ally of Zarathustra, and embraced the true faith. 
In the Aban-Yasht he is called the Bérézaidhi, and Spiegel says, “‘it is not 
clear why he is called so.’’ 

The Aferin Paigambar Zartusht (Kh. Av. xl.), is a blessing addressed by 
Zarathustra to Vistacpa, wishing him long life and good fortune, with the 
excellent qualities of the most celebrated heroes whose names we have met 
with in the Yashts, and of Mithra, Cradsha, Rashnu and Rama Qactra; 
but we obtain from it no other information in regard to him than that he 
was a cotemporary of Zarathustra. 

As we find in the Farvardin Yasht, verse 106, the expression, ‘‘whose 
body is the Manthra,’”’ applied also to Karacna, the son of the daughter of 
Zbaurvao, whose son Viragpa is also mentioned, with Azata and Fraydédha, 
also his sons, it is evident that it does not ascribe a spiritual nature to him 
of whom it is said, but means only that he is a teacher of religion, or officiator 
at the ceremony of sacrifice, where the Manthras were repeated. | 

The Fravashis of Aréjanhdo the Turanian, of the pure Frarazi, the 
Turanian, and of Aédighman, the Turanian, are praised in verses I13, 123 | 
and 125, of the Farvardin Yasht; so that it is not at all impossible that 
Vistacpa may have been a native ruler and chief. ! 


{Haug says that] vigta, for vitta, ‘having possessed,’ from vid, ‘to possess, get,’ 
is the first part of the name Vig¢td¢pa, the original form of the Greek Hystaspes, 
meaning, ‘possessing horses.’ (Essays, 57, n.) 


Acpa, in Zend, means ‘‘a horse;’’ and Kava Vist+agpa is the son of | 
Aurvat-ac¢pa, and slew Arejat-a¢pa, with the aid of the Agpdyaddha Zairi- 
vairis. In the Aban-Yasht (98), it is said: 


To her offered the Hvé-vas, to her offered the offspring of Nadtara; dominion 
desire the Hvé-vas, swift horses the Naétairé. Soon after were the Hvé-vas the 


THRAETAONA TO VISTACPA 601 


most blessed with good things; soon after was the offspring of Nadtara. tstagpa 
in this region gifted with the swiftest horses. 

fv6-va, [Spiegel says], is the Hvé-gva of the Yacna, and seems to be a family 
name. [It means merely ‘cattle-owner.’] Agpdyaodha means ‘he says], fighting 
on horseback. 


Aurva, i. e., Urva+a, Sanskrit, is the patronymic name of a Rishi or 
saint. As an adjective, it means “produced by Urva.” But wru means 
“thigh,’’ and Urva, the name of a saint from whose thigh the submarine 
fire proceeded. Aurvat has no connection with this Brahmanic nonsense. 
Urvt means “‘large,”’ and ‘‘the earth,” being the feminine of Uru, 1. @., VIIFU. 
Aurvat-agpa probably means ‘breeder of horses, keeper of horses, or one 
chooser of or carer for horses.” 

Aréjat is, no doubt, from the Sanskrit verb rij, for the primitive ray; 
meaning, among other things, ‘‘to gain, to desire, to strive for:’’ whence the 
Latin regere, rectus, and the Greek épéyw. From raj, ‘to govern,’’ comes 
raja, ‘‘a king.’’ And Arejat-agpa probably had the meaning of “ruler of 
horses,’’ or perhaps ‘‘one covetous of horses.”’ 

Vistara, Sanskrit, is ‘‘abundance, assemblage, multitude.” It is 
vi+stri+a, and stri is ‘‘to spread, expand,” and vi-stri, “‘to spread, diffuse;”’ 
whence vistrita, ‘‘diffused, broad, ample;’’ vistiéna, “large, great.”’ 

Vig means, in Sanskrit, ‘‘to enter, to enter in;”’ vishta, its perfect parti- 
ciple, passive, ‘“‘penetrated, pervaded.”’ 

I doubt the possibility of ascertaining the exact meaning of any of these 
names. 

Dr. Haug thus translates vv. 99 and 100 of the Farvardin Yasht, Spiegel’s 
translation whereof I have given at page 599 ante: 


We worship the guardian angel of Kavi Vistaspa, who speaks his own verses 
(such as made by him), the bold, attacker of the devils, the believer in Ahura 
who defiled* for the benefit of the good creation, the face of the devil and the 
witches [who cleft the face of the devil and the witches, that is to say, who was 
the arm and support of the Zoroastrian belief in the living God]; who carried away 
from the Hunus® the standard [which was tied] and deposited it in the impregnable 
fortress, Maidhydishadha, shielding cattle and fields [favourable to cattle and 
fields]. 


If Dr. Haug is right, here, and the Hunus are the Hiinds, what becomes 
of the rule that # in Sanskrit is never / in Zend? 


*The words from yodruja to vagtrahecha contain fragments of an old epic song in 
honour of Kava Victaspa, with some interpolations. The metre is the Shloka. 

This nation is mentioned by the name Hinds in Indian writings also, see Vishnu 
| Purana, translated by H. H. Wilson (pages 177, 194). They were hostile to the Iranians, 
who seem to have often been engaged in war with them. They are the white Huns, 
_who were once the terror of Europe. 


602 IRANO-ARYAN FAITH AND DOCTRINE 


I do not know what the Zend word is, that means “‘law’’ for Spiegel and 
“standard” for Haug. The ‘“‘firm-placed, bound law’’ of one, and the 
“<tandard which was tied’’ of the other, are equally lucid and valuable. 


[Spiegel remarks that] it is not clear why Kava Vistacpa is called ‘The 
Bérézaidhi.’ {Bopp says (§ 903), that Bérézya means ‘growing,’ or, with a causal 
signification, ‘making to grow.’ The root, he says, is bdréz, béréz=Sanskrit 
varh, vrih, ‘to grow.’] 


And he recalls attention to the fact that in Sanskrit, especially in the 
Vedic dialect, the root vardh, vridh, with which varh, vrth is originally one, 
is often used in its primitive form with a causal signification. He admits 
that he has been mistaken in deriving béréz, bérézant from the Sanskrit 
bhraj, ‘‘to shine.”’ 7 

Indh, Sanskrit, means ‘‘to kindle;’” perfect idhe; passive idhya; participle 
perfect iddha; also ‘‘to shine.’”” Ind means ‘‘to have supreme power.’ How- 
ever derived, bérézaidhi is an epithet meaning, no doubt, “eminent, great,’’ or 
the like. 

In the Farvardin Vasht, the Fravashis of a great number of heroes and 
pious persons are praised. Among these are, 


Caéna, who praises the world (or, is praised throughout the world); who 
first came forth on this earth with a hundred disciples; Parshat-Gaus who is 
gone forwards [has emigrated?]; seven descendants of Nadtara, each of whose 
name is a compound, the former part of which is Ataré, ‘fire,’ i. e., Atare-Zantu, 
Ataré-danhu. 

[In verse 105], Manthravaka, the son of Cimaega, the teacher, the lord of the 
congregation, who smote the most of the sinful, psalm-defiling naught Ashémadghas, 
who are without lord and master, terrible, having wicked Fravashis—in order 
to withstand the torment which overcomes the pure. 


As the very etymology of the name shows, the Ashémadghas were an 
idle people, who scorned and despised labour. They were “naught,” and 
lived, no doubt (of course, indeed), by the chase and marauding. They 
are without lord and master, because they are nomads, having no settled | 
habitations, and no organized government, each following the banner, 
perhaps, of any chief whom he might affect. These the son of Cimaéga 
smote, to put an end to the marauding that was ruinous to the Aryans. 

Arshya, ‘‘the gatherer,’’ was the most active among the Mazdayagnians. 
We are certain as to the meaning of the words rendered ‘‘gatherer’’ and 
ACTIVE, |” 


Of the other heroes praised, we have only the names. 


ZARATHUSTRA. 


Zarathustra, as we have seen, is said to have offered sacrifices in Airyana 
Vaéja, the original and fabulous home of the Aryans. But this is a mere 
idle legend, for he was a contemporary of VistAcpa, and before this chieftain 
a long array of Aryan heroes had warred against the Turanians and the 
predatory tribes of Scythians and Tatars. It is quite certain that the home 
of Zarathustra was in some country south of the Oxus; and I think that we 

have sufficient evidence on which to decide that this country was Bactria. 

In the Farvardin Vasht (Kh. Av. xxix. 13, Chapter 24, Verses 88 to 95), 
we find the following in regard to Zarathustra. I condense it, by omitting 

repetitions: 


We praise the Fravashi and the holiness of the holy Zarathustra, who first 
thought, spoke and acted {in ceremonial observance] the true religion, to the first 
priest, warrior and husbandman, to the first teacher to whom it was taught, etc. 
Cattle, purity, word, hearing the word, rule, and all good things created by Mazda, — 
which have a pure origin. 


The gift to the Aryans of all these things, coming from Ahura Mazda, 
is ascribed to Zarathustra. 


Who is the first priest, warrior and husbandman, who is active, who first made 
the wheel run forward from the Daeva and the cold man; 


which means, perhaps, that he led the Aryans across the Oxus into Bactria, 
when Sogdiana, their home, was invaded by the Daeva-worshipping 
Tatars from the northern regions of Asia; 


who first of the Aryan race preached the true religion, which was to annihilate the 
Daevas, as a believing Mazdayagcnian, a Zarathustrian, devoted to the faith in 
Ahura-Mazda. 

Who first of the Aryans uttered prayers against the Daevas, according to the 
belief in Ahura, first proved the whole infidel race to be not praiseworthy, not 
worthy of adoration; 


for by ‘‘the whole creation of the Daevas’’ I understand ‘‘the infidels;’’ 
and the meaning to be that he proved to the Aryans that they were not 
invincible, but could be resisted successfully, and that it was base to submit 
to them; 


he, the strong, perfectly virtuous, a Padiry6-tkaésha of the Aryan regions. 


604 IRANO-ARYAN FAITH AND DOCTRINE 


In whom the whole of the Manthras, the true religion was announced [‘the 
pure word’]; he, the lord and master of the worlds [chief and supreme ruler of 
all the Aryan country], the praiser of purity [performer of the ceremonies of 
religious worship], the greatest, best, fairest, the asker for the law, which is the 
best for men. 

Whom the Amésha-C€péntas, all having one will with the sun (for increase of 
the soul from believing heart), desired should be chief ruler over the country, as 
questioner concerning the religious creed, which is best for men [questioner of 
Ahura, and communicator to men of his replies}. 

At whose birth and growing up the waters and trees increased and augmented, 
and all the Aryans (‘creatures created by the Holy One,’ Ahura), rejoiced, saying, 
‘Joy unto us! The Priest is born, the holy Zarathustra! He will sacrifice for us. 
He has the Baregma, and hereafter the Mazdayacnian law will extend itself over 
all the Seven Kareshvares. Here will Mithras hereafter bring forth everything 
most valuable for the regions, and rejoice those who unite themselves. Here, 
in future, will the navel, of the waters [the source of irrigation?}, the strong, 
promote all that is most valuable for the regions, and those who keep themselves 
allied. . 

Maidhy6é-mao, the son of Aracta [we learn from this last verse], first heard 
from Zarathustra the Manthra and his teaching [that is, was his first disciple; 
and, from Verse 97, that] Caéna first came into the Bactrian region, with a 
hundred followers. 


In Fargard xix. Anra-Mainyis is represented as rushing forth from the 
northern regions, and directing the Drukhs to slay Zarathustra. They 
run to or around him, led by the Daeva Bfiti, but Zarathustra repeats 
the prayer Ahuna Vairya, and the Drukhs, discomfited, retreat, declaring 
to Anra-Mainyiis that they see no death in him, but that he is full of 
brightness. Zarathustra saw in the spirit that they sought to compass his 
death, and he arose and went forward, unharmed by Aka-Mana’s very 
tormenting questions. What these were, we can only conjecture. Perhaps 
distressing doubts as to the reality of the existence of Ahura Mazda, 
supposed to be suggested by an emanation from the spirit of evil; for in 
one passage we have found Zarathustra expressing such a doubt. 

He went, holding stones in the hand, of the size of a Kara, which he had 
received from Ahura, ‘‘to keep them on the earth, the broad, round, hard 
to run through,” a description of the Aryan land, difficult for the movement 
of troops, and especially of cavalry; “in great strength,” i. e., in large 
bodies,—in the dwelling of P6urushacpa. 


He threatens Anra-Mainytis that he will smite the 


creation created by the Daevas [the Daeva-worshippers], the Nacus that the Dae- 
vas have created; the Pari whom one prays to, until the birth of Cadshyang the 
victorious, out of the water Kancaéya, from the east regions. 


ZARATHUSTRA 605 


“The Pari whom one prays to” was, probably, a chief of the infidels, to 
whom part of the Aryan population had submitted, and was paying 
tribute. 


Anra-Mainytis begs him not to slay his creatures, the unbelievers. 


Thou art [he says], the son of Péurushacpa, and hast life from a mother. 
Curse the good Mazdayagnian law, and obtain happiness [favour and prosperity], 
as Vadhaghna, the Lord of the Regions has done [a renegade Aryan or relapsing 
Turanian Chief of some portion of the country]. 


Zarathustra declares that he will not do it, even to save his life; and 
Anra Mainyfis asks him, tauntingly, with what weapons and by whose 
word he will defeat the invaders. He answers: 


The mortar, cup, Hadma, and these words that Ahura Mazda has spoken— 
these are my weapons, and the best; by the word and these weapons I will smite 
and annihilate; these which Gpénta-Mainyus created in the infinite time; which 
the Amésha-Cpéntas, the good rulers, the Wise, created. 


Then he pronounced the prayer Ahuna-Vairya, and asked Ahura, 
Vohiéi-Man6, Asha-Vahista and Cpénta-Armaiti for the means to protect 
his people from the Drukhs. He is told to praise and invoke Ahura and 
the various deities and powers, and does so, ending with Craésha, praying 
that he may smite the Daevas Kunda, Bana and Vibana; he who seizes 
the sinful life of the men who belong to the Drujas, the godless Daeva- 
worshippers. 

Then Anra-Mainyfis asks what the Daevas will bring together to the 
head of Aréziira? They assemble and consult. 


The evil eye [they think], we will bring this together to the head of Arézira. 
Alas! The pure Zarathustra is born in the dwelling of Péurushacpa! How shall 
we compass his death? He is the weapon by which they smite the Daevas, the 
antagonist of the Daevas. He takes their power from the Drukhs, and puts the 
Daeva-worshippers to flight, the Nagus whom the Daevas have created, and the 
false faith. So they consult and run to the bottom of Hell. 


The whole of this is a vivid picture of the beginning of the career of the 
Aryan liberator. The people and their chiefs had generally submitted, 
paying tribute to the invaders, and many accepting their religion. Zara- 
thustra preached no new faith. Vivanhdo, the father of Yima, had wor- 
shipped Ahura beyond the Oxus, before his son led the first Iranian emi- 
grants into Bactria. Several rulers succeeded each other after that, but 
some of those who are most celebrated may have been contemporaries; 
for many of them are said to have resided beyond various rivers, on whose 


606 IRANO-ARYAN FAITH AND DOCTRINE 


alluvial lands, no doubt, distinct colonies of Aryans had settled, each 
governed by its own chief. 

Zarathustra determined to effect the liberation of his people, and to 
expel the Drukhs from the country. Considerations of prudence, regard 
for his own comfort, safety and interest, all deemed to be suggested by 
Anra Mainytis and the Daevas, sought to dissuade him from the dangerous 
and apparently hopeless enterprise. Other leaders had submitted, and ~ 
found it profitable; why should not he? But these considerations had no 
weight with him. The conquest of the country by those who scoffed at 
the spiritual and intellectual abstraction called Ahura Mazda, the enemies 
of the faith, suggested distressing doubts as to His existence and powers, — 
as to the efficacy and potency of prayer and worship; and tempted Zara- 
thustra to believe in the Gods who had given victory to the conquerors. 
But he was deaf to the questionings of unreason, and announced his reliance | 
upon the true faith, and upon worship and prayer, as the weapons by which 
to attain success and the liberation of his country. 

He rose and went forward, i. e., he gathered a force, and took the field. 
In his hand, it is said, he carried (according to Spiegel) stones of the size 
of a Kara, which he had received from Ahura, to keep them in the country; 
or (according to Haug), a shepherd’s crook; announcing his intention to 
extirpate the unbelievers. 

The people, in the part of the country not subjugated, were so constantly 
harassed and robbed by predatory incursions of Toorkish and Turanian 
horsemen, as to have no settled homes. Perhaps they were not inclined 
to the pursuit of agriculture; and their chief occupation, it is plain, was — 
the raising of cattle. 

It was on account of this disinclination to agriculture, that Zarathustra 
made the cultivation of the soil meritorious, and the equivalent of faith 
and religious observances. 


Zarathustra is styled, in the translation, Vispered 1. 6, 7, 


the holy earthly lord, the lord and master of the earthly creatures, of the earthly 
creation. 


He was, therefore, the monarch over the whole Aryan country and Aryan 
people. These phrases mean that and no more. 

His prayer to Ardvi-cfira, in the Aban-Yasht, shows that he effected an 
alliance with Vistacpa, and converted him to the Ahurian faith, of which 
he became an apostle, and also a principal leader of the Aryan forces. Or, 
at least, he roused him to action from indifference. 

In the Ashi-Yasht it is said that Zarathustra was the first among men 
to worship Asha-Vahista, Ahura and the Amésha-Cpéntas. At his birth 


ZARATHUSTRA 607 


and growth, Anra-Mainyfis ran away from the Aryan country, declaring 
that not the Yazatas drove him away, but Zarathustra, smiting him with 
the Ahuna-Vairya, with such a weapon as a stone the size of a Kata, making 
him hot by Asha Vahista, like metal in a furnace, and forcing him to leave 
the country. And Zarathustra became the favorite of Ashis-Vanuhi. 

“The Strong Kingly Majesty attached itself to him, for thinking. 
speaking and fulfilling the law’’ (Zamyad Yasht, Ch. 13), because of all 
the Aryans he had the most faith, was the best ruler, the most distin- 
guished, majestic and successful in war. The Scythian invaders fled away 
before him, and ‘‘the sciences’? which he ‘‘furthered”’ expelled the Jainos 
from the country and drove them, by force, to take refuge among the 
northern unbelievers. And the only Ahuna-Vairya that he uttered, that 
which spread itself abroad, the manifold, and the other afterwards uttered 
loudly, caused the detested Daevas to hide themselves ‘‘in the earth,” 
in the recesses and remote parts of the country. Franracé the Turanian 
desired his Majesty, 1. e., sought to overthrow him and become King of the 
country, but it went to Kava Hucrava, who slew him, and then to Vistacpa, 
who conquered the northern hordes and invaded and ‘“‘annexed”’ the country 
of the Qyaonians. Cadshyang and Actvat-éréto completed the conquests 
‘so begun, and established the United Aryan Empire. 

The first Fragment which follows the Khordah Avesta, expresses the 
Zarathustrian faith and creed. 


1. Allied with Vohfi-Mané, with Asha-Vahista, with Khshathra-Vairya, thou 
shalt announce the worship, the sacred invocations, perpetually to be spoken, to 
the men and women of the pure Zarathustra. 

2. Speak the words, O Zarathustra! For the sacrifices unto and the worship 
of us Amésha-Cpéntas, that by thee may be praised the waters, the plants, the 
Fravashis of the pure, the heavenly and the earthly Yazatas, the created gifts of 
the very good, the pure. 

[In the Ormazd-Vasht, 4, 5, 9, 10], Zarathustra seeks to know from Ahura 
Mazda, which is the most efficacious of his names, that will most effectually punish 
the Daevas and men for their cruelties to the Aryans, that he may punish all 
Daevas and their men, all sorcerers and Pairikas; 


and is told twenty names, by which he may punish these, and the 
Cathras, Kavis and Karapanas; the destructive men, and two-legged 
Ashémaogha. 


In the Amshaspands’ Yasht, Zarathustra is directed to smite every 
Drukh, drive away every Drukh in the country; and the Yasht Ardibehest 
is altogether a recital of the exploits of Asha-Vahista, which are really those 
of the Aryan troops; and it is predicted that all the Drukhs will flee away 


608 IRANO-ARYAN FAITH AND DOCTRINE 


(i. e., it is recited, in the form of a prophecy that they have gone away) | 
to the north, to the land of death. | 

In the Yasht-Khordat, the Nacgu, the Hashi, the Bashi, the Caéni and 
the Buji are to be smitten; and the faithful are to be no more molested by — 
them, by the hosts of many foes, the banners uplifted by many, the hostile 
infidels, the naked dagger, sorcerers and the Pairika Urvacta; and the 
Nacu are to be driven away with stretched out weapons and hard death, 
and the Nagu to be smitten with the knife, destroyed in seed, and relations 
slain. 

These are mortal, human, and not spiritual or demonic enemies. 

The Daevas, so far as I have traced the meanings of their names, are 
vices, passions, wrongs and evils, personified. 

The Nacus, it will be remembered, is said in the Fargards of the Vendidad 
that treat of the dead, to come from the north, in the shape of a fly, bringing 
corruption and rottenness. It is from the Sanskrit verb nag (the base of 
many forms whereof, and probably the original root, is nario), ‘‘to disap- 
pear, to perish;’’ causal, ndcaya, “‘to cause to disappear, to efface, destroy, 
extinguish.’”’ It is the original of the Greek véxus, vexpos, etc., and the 
Latin pernisies, pernecare, nocere. We retain it in the word ‘‘necrology.” Nacus 
is putrefaction; and the Nacus takes the shape of a fly, because this insect — 
deposits its eggs in putrefying flesh, and these become maggots. 

But, Sanskrit, is ‘to kill;’ and Anra-Mainyfis employed the Daeva 
Biitt to kill Zarathustra. 

Aeshma, as I have shown before, is ‘‘rapine;’’ and Bushyaneta, “‘laziness.”’ 

Jahi, ‘‘the very hurtful, unclean and wicked man, the godless,’’ who, | 
it is said in Fargard xxi. 1, 2, slays the pure yet unborn, or the cattle, and 
whom the luminaries are directed to torment, in verse 35, was, no doubt, an | 
infidel chief; but his name is from the Sanskrit gash, “‘to kill, to wound.’’@ 
Jas, and its causal jasaya have the same meaning. The suffix i forms 
feminine abstracts; as in krtshi, ‘‘the ploughing;” ranhi, “quickness,” 
(Sanskrit); and véréidhi, ‘increase, fortune’ (Zend). 

Jah is mentioned also in the Yasht Ardibehest, as allied with sorcerers. 
Kagqujt is, perhaps, formed by reduplication from the Sanskrit ku, which as 
the former part of compound words means ‘“‘bad, false, wicked, shameful, 
foolish,” etc. 

Of the Daevas named in the Yasht Khordat, verse 3, with the Nacu, the 
Bujt seem to have their name from the Sanskrit bhuj, “‘to bend, make 
crooked, incline one’s self, stoop,” and the word may mean “‘submissive- 
ness.’’ Bashi is from the Sanskrit bash, vash, ‘“‘to hurt, kill.” Hashi is 
from the Sanskrit cash, cas, sas, ‘‘to hurt, kill.’’ 

“The evil Akhtya, the dark,’ mentioned in the Aban-Yasht, whom 
Yac¢t6-Fryanananm desired to smite, and to answer him the ninety-nine 


ZARATHUSTRA 609 


questions, “‘the fearful, allied to torment, when Ak/tya, the evil, dark, 
asks me,’’ may be ‘‘sin, impurity,” from the Sanskrit agh, ‘‘to sin;’’ agha, 
from a verb angh, “sin, impurity.’’ Also aktu, Vedic, means ‘“‘night;”’ 
but how derived I do not find. Sin and darkness were synonymous. What 
the questions asked by Akhtya were, it is not possible to say with con- 
fidence; but, probably, they were the distressing and tormenting doubts, 
which sin and darkness force upon the mind. 

In the Mthr-Yasht, 93, the protection of Mithra is invoked against the 
“evil assault of Aéshma, which the evil Aéshma causes, with Vidhotus 
created by the Daevas.”’ Vi, in compounds, means “separation, pri- 
vation.”’ Dhotus is from dhu and dhi, ‘‘to shake off, to struggle, to resist.’’ 
Vidhotus, therefore, is ‘‘non-resistance,”’ or ‘‘submission.”’ 

Mogha, Sanskrit, ‘‘vain, useless.” As, ‘‘to sit, abide, stay, spend time 
in doing something, do something a long time.”’ Ashemadgha may mean 
“Vain, idle, useless, delaying, dilatoriness, procrastination.” 

In the Bahram-Yasht, Kard-Macyé is spoken of, ‘under the water, in 

Ranha,”’ as far-sighted. Macyd is=Sanskrit Matsya, ‘a fish.’ .The 
derivation of Karé is uncertain. Khara, Sanskrit, is “solid, sharp;’’ and 
{from char, ‘‘to spy”’ is the noun chara, ‘‘a spy.’’ As the Sanskrit paschat 
|becomes in Zend paskat, I think Karé is the equivalent of chara; and that 
the whole name meant ‘‘spy-fish.”’ 
Ranha is probably from the Sanskrit rag, ‘“‘to go, move,” or rangh, 
“to go, to move swiftly,’’” whence, perhaps, rantu, ‘‘a river;’’ but of what 
swift river it was the name is uncertain. It is said that it was very great 
-and deep; and it may have been the Jaxartes. 

Zarathustra is called, in the Farvardin- Yasht (152), the Paowryd-tkaéshas ; 
and the Fravashis of the Padiryé-tkéshas and Nabdnazdistas are praised, 
‘in verse 156; and 


; 


’ 


Padiryé-tkéshas of the dwellings, clans, confederacies and regions, who were, who 
existed, who are and who shall be. [In vv. 150, 151, Spiegel says that this name 
means, probably, ‘those of the former faith,’ or ‘the Patriarchs.’ Nabdénazdistas 
he translates by ‘nearest relations.’] 


Puras, Sanskrit, means “‘forward, before, in front, in presence, eastward, 
from the east.” Purd, ‘formerly, of old, first, soon;” puru, “much, many, 
exceeding.’’ Purd, became, in the Greek, rdépor and rdd\au. Pura forms 
paura, i. e., pura+a, ‘‘citizen, belonging to a town;” paurava, “descended 
from Puru;’ paurdna, ‘relating to past ages; paurika, ‘‘citizen,”’ etc. 
Tkaésha is the Sanskrit dikshd, ‘‘consecration, religious observances, 
devotion, undergoing religious observances, engaging in a course of aus- 
terities;’”’ from diksh (originally a desiderative of daksh), ‘‘to hallow one’s 
self, to prepare one’s self for a sacred act;’’ causal, dikshaya, ‘to initiate.”’ 


610 IRANO-ARYAN FAITH AND DOCTRINE 


It seems, therefore, that padiryé-tkaésha meant ‘‘one of the initiates of an 
ancient order,”’ or, ‘“‘one of a class consecrated of old to religious service;” 
perhaps, ‘‘an ascetic.’’ ‘‘They,’’ the Farvardin Yasht says, ‘‘first heard the 
precepts, and have done battle for the faith.’ 

Navana, i. e., nu+ana, Sanskrit, means “‘praising;’’ anagha, ‘‘sinless, 
pure, unblameable;”’ and dishti, i. e., dig+tt, is an exclamation implying 
“joy, auspiciousness.”’ Dig means ‘‘to show, produce, denote, give, 


’ 


command,” dishta (participle), ‘shown, determined, command, fate; 


causal, decaya, “‘to point out, order, govern.”’ 
The Zend z represents the Sanskrit gh; and Nabdnazdista, may mean 
‘director of religious praise or worship.” 


In the Farvardin Yasht (139), the Fravashis of ‘‘the pious’? Hvévi, 


Fréni, Thriti and Péuru-Chicta are praised. 


The first [Spiegel says], is the wife of Zarathustra; and the others, three of his 


daughters. 


He gives no authority for this; and it is, no doubt, a mere figment of the 
later age. 


ORIGIN OF THE 
ZARATHUSTRIAN RELIGION. 


Dr. Haug (Essays, 225), by way of preliminary to the discussion of the 
question as to the origin of the Zarathustrian religion, first considers the 
relationship between it and the Brahmanic religion. He thinks that certain 
traces of an originally close connection are found in the Vedas and Zend- 
Avesta. 

He first notices the use made in these books of the names Deva and 
Asura (Ahura in Zend). The Devas, originally the shining denizens of 
the sky, the luminaries of heaven, became, he says, the accursed evil 
Daevas of the Zend-Avesta. This proves that these luminaries were 
worshipped before the Zend emigration, led by Yima, crossed the Oxus; 
and that when Zarathustra taught his religion, he stigmatized these as 
creatures of Anra-Mainyitis, and inspirers of all wickedness and spoliation. 
‘So the Hebrews stigmatized Baal and Malak, though each was, originally, 
‘the sun. It proves the same thing in regard to Indra, The Light; but it 
does not prove that he so stigmatized the Devas as adored in the Veda. 
If the emigration and separation of the Indo-Aryans had not occurred 
‘until the Vedic worship had become general, all the Vedic Deities would 
‘have become demons alike; and that Agni, Varuna, Pushan and others 
were not so, and are not even named in the Zend-Avesta, proves that they 
were not known when the emigration took place. The Fire continued to 
‘be adored, but not by the name Agni; and Mithra was adored as the Light, 
probably his ante-Vedic meaning. 

Assuming that Ahura and Asura are the same word, he remarks that 
in the oldest parts of the Rig Veda, the word ‘‘Asura”’ is used in as good 
and high a sense as in the Zend-Avesta; but that in the Purdnic literature, 
and even in the later parts of the Rig Veda, it is applied to the bitterest 
enemies of the Devas, with whom they are constantly waging war. In the 
old Veda the highest deities are honoured with the epithet ‘Asura,’ 
which means “living, spiritual,” signifying the divine, in opposition to 
the human nature. 

This method of jumping from a false premise to a foregone conclusion 
is exceedingly vexatious, when what we want is a patient, careful, accurate 
diagnosis of the intellectual conceptions and notions of an ancient people, 
and not a gaudy picture of what it is imagined by the painter their belief 
ought to have been. 

To obtain anything like a correct idea of what the Indo- ‘and Irano- 
Aryans really believed, we must give, if we can find them out, to the words 


612 . IRANO-ARYAN FAITH AND DOCTRINE 


used in the Veda and Zend-Avesta their most ancient, primitive and 
original meaning; and no translator has the right to use a word that expresses 
a modern notion or conception, or is a mere cant term without any mean- 
ing, like many that are constantly in use, and are especially favourable to 
religious disputes, when he cannot but know that it had no equivalent 
in the language from which he translates. 

As, in Sanskrit, means, simply ‘‘to be, to exist;’’ asu, “life; and asura, 
of course, “‘living;’’ although Benfey gives the last as meaning “‘eternal,”’ in 
Rig Veda 1.64.2. Dr. Haug had no right to say that it meant “spiritual,” 
and thence to skip to the conclusion that it signified the divine. Long 
after the time of the Rig Veda, it was used to signify a male or female evil 
being. In that sense it may. have been derived from a different root. 
There is another verb as, that meant ‘‘to shine;’”’ and we have also SUY, 
‘to possess superhuman power, to shine;’’ and from the latter, Sura, ‘‘a 
God, the sun, a sage,”’ which, with the negative participle a prefixed would 
give Asura. And that this is its derivative seems likely from the fact 
that Suradvish was an asura or demon. Or it may have come from su, ‘‘to 
beget, to bring forth, bear,’’ and asu, ‘‘barren, sterile.” 

But the original meaning was, I have no doubt, “shining;’’ and Deva 
Asura meant “shining luminary;” the original verb being probably, ash, 
cognate of ush, ‘“‘to burn,’’ whence the Greek aiw, “inflame,” Latin uro, 
“burn.’’ The sky itself is called Asura in Rig Veda 1. and iii. and, as mean- 
ing “‘living,’’ the word would have: been inappropriately applied to the sky. 
The name ‘‘Asura’’ is repeatedly applied in the Veda to Varuna, as an epi- 
thet, but before the eighth Mandala was composed, or at least before some 
of the hymns in it were, other Asuras had become antagonists of Indra, and 
he is represented as warring against them. (See Mand. viii. 35. 9 and 5. 3.) 
When, upon the rise of Brahmanism, the Asuras became evil beings, 
fables were of course invented to account for it; and the legends ran that 
originally the Asuras, like the Gods, were good; and that dissensions arose 
between them, followed by war, in which the Asuras, sometimes victorious, 
were at last defeated forever. 

There is no doubt that Ahura is the same word as Asura, and that the 
latter had the sense of shining, and no evil sense, at the time of the sepa- 
ration of the two races. Afterwards, Zarathustra selected it to be the 
name of the Deity; or Vivanhdo did it, before him. : 

Even the malignant spirits were called Devah, in the post-Vedic times. 
In the Taittereya Sanhita, iii. 5. 4. 1, we have 


the Devah, destroyers of sacrificers, stealers of sacrifices, who inhabit the earth 
[and in the Atharva Veda iii. 15. 5]: the Gods who are destroyers of happiness. 


ORIGIN OF THE ZARATHUSTRIAN RELIGION 613 


That ‘the Asuri metres, used in the Yajurveda, are found in the 
Gathas shows clearly that the old Gatha literature of the Zend-Avesta 
was perfectly known to the Rishis who compiled the Yajurveda, though 
they are never found in the Rig Veda,” if true, would not tend to prove 
any relationship between the Vedic and Zarathustrian religions. 


Of a great importance, for the original close relationship between the Brahmanic 
and Parsee religions, is, that several of the Indian Gods are actually to be found 
by their very names, in the Zend-Avesta, some as devils, others as angels. 


The first of these is Indra (Aindra, mentioned in Fargard x. 17, with 
Cauru, Naonhaiti, Tauru and Zairichi, as Daevas, to be fought against and 
driven away from the dwelling, village and region.) 

Burnouf proposed the identification of Andra and Indra. Spiegel 
says that the name Andra occurs in only one other passage, where he 
believes it interpolated. And, as quoted by Dr. Muir, he says: 


It is said by some that the Andra of the Avesta is the Indra of the Vedas, 
that Ndoghaithya answers to Nasatyas, and Saurva to Sarva. Here, from a real 
fact, a quite incorrect conclusion is drawn. The names are the same in both 
religious systems, but how far the things resemble each other, can never be shown 
‘n the same manner as the similarity of Soma and Haoma, etc.,; for the Avesta 
tells us nothing more than the name of any of the beings in question. 


I do not believe that the names ave the same. Similarity is not identity, 
and does not prove identity. 

Andh, in Sanskrit, means “‘to be blind; andha, “‘blind;’’ andhra, ‘‘the 
name of a people.’ The Zend suffix ra makes an adjective, and would 
form andra, ‘‘blinding.”’ | 

Nasatya, in Sanskrit is na+a+satya, satya meaning “‘true.”’ Ndéonhartt 
(or Naoghaiti) cannot be derived from that; but mac, the base of many 
forms being navjic, means “‘to be lost, to perish;’’ whence nagaya, *‘to de- 
stroy, to violate; dca ‘‘loss, destruction, death.” As the Sanskrit mds, 
‘moon,’ becomes in Zend mdonh; namas, némanh; manas, mananh; nas, 
nasa, nasikd, ‘‘nose,’’ naonha,; as, asya,‘aonh; so nag, ndca becomes naonha; 
and the termination itt made the abstract (Bopp, $844), Nédonhaitt, ‘‘the 
destroying, or the destroyer, or the violator.” 

Cauru is either from the Sanskrit cur, sar, ‘‘to hurt or kill; or crt, ‘to 
hurt, to wound,’’ whence ¢irna, “withered, wasted, decayed;’’ ¢arz, ‘‘hurt- 
ful;’’ caru, ‘‘passion, anger;’’ ¢ardru, ‘mischievous, hurtful.”’ And in 
Sanskrit and Zend, as a suffix forms adjectives (Bopp, §925)- Cauru there- 
fore means “hurtful, or mischievous;’’ or may be a noun, “‘hurt, hurt- 
ing, mischief.’’ 

Turv, Sanskrit, is ““to overcome, to hurt;’’ and tur, ‘‘to hurt.” Hence, 
probably, 7auru. 


614 IRANO-ARYAN FAITH AND DOCTRINE 


From hri, Sanskrit, ‘to take, seize, steal,’’ whence héraka, ‘‘a taker, a 
rogue,’’ comes also hairika, ‘‘a thief;’’ hdéraka, ‘‘a thief, a plunderer, a 
rogue.’’ As the Sanskrit h becomes z in Zend in many cases, hairika 
readily gives us Zatricha, in Zend—‘‘the thief, robber, plunderer.”’ 

Andra or Aindra is, of course, an appellation like the others with 
which it is associated; and has nothing to do with the Vedic light-god, 
Indra. 

As little has Caurva (from the same root as Cauru) anything to do with 
Carva or Sharva, as a name of Siva. Siva was not known even in the 
Vedic times; and as Indra does not appear in the Zend-Avesta, we must 
conclude that his worship had not arisen when the emigration of Yima 
took place. 

Dr. Haug then instances Mithra, as being the Mitra of the Veda. 
How can it be explained, if Indra and the Devas became evil spirits to 
the Irano-Aryans, that Mitra did not become so likewise; or that they 
did not accept as gods or angels, Varuna and Aryaman as well as Mitra? 

The latter, only upon the hypothesis that Mitra was known and revered 
at the time of the separation, and the others not until afterwards. Mitra 
and Varuna had become, before the Vedas were composed, the morning 
and evening stars. The morning star, large and brilliant, especially 
in that region of the world (“Lucifer, light-bearer, Pwodopos, light- 
bringer’’), appearing before the dawn and announcing its coming, would 
naturally be noticed and worshipped long before the evening star, which 
merely follows the sun. And as this planet was Venus, it explains the 
known fact that Mitra was at first a female deity. 

Aryaman was the Planet Mars, and not to be at all “recognized in the 
genius Airyama of the Zend-Avesta.’’ Nor does Aryaman, in the Vedas, 
mean “friend, associate, deity or genius.” He was the planet Mars. 


Bhaga, another deity of the Vedas [Dr. Haug continues to say], belonging 
to the same class as Mitra and Aryaman (to the so-called Adityas), is to be recog- 
nized in the word Baga of the Zend Avesta, which word is, however, not there 
employed as a name of a particular divine being, but conveys the general sense, 
‘god, destiny.’ From it [he says], comes the Sclavic word Bog, ‘God.’ 


Bhaga, in the Veda, I concluded in- The Faith and Worship of the Aryans, 
was certainly a luminary, most probably Mercury or Saturn. It is from 
bhaj, which means, among other things, ‘‘to enjoy carnally, to love, to 
serve, to worship,’’ and has in the later books various derivative meanings, 
‘divine power, fortune, beauty, virtue,” etc. Baghé occurs in Fargard xx1. 
22, in the phrase, ‘‘the Air which the Baghas have created;’’ and Spiegel 
considers it to mean ‘“‘God.” I find in Sanskrit vaha, meaning ‘‘air, wind, 
a river,”’ etc., from vah, “‘to draw, carry, move, flow, breathe;”’ or Vato 


ORIGIN OF THE ZARATHUSTRIAN RELIGION 615 


blow, as the wind;”’ or va7gh, ‘“‘to move swiftly,”” which was probably the 
oldest form, and is the same as vakh. There is nothing in common between 
these wind-spirits, who create the air ‘‘that works on high,’ and the 
Planet Bhaga of the Veda. This “‘air,”’ it will be remembered, is flame. 


Aramati—a female genius in the Veda, and meaning devotion, piety, is 
apparently identical with the Archangel Armaiti, which has exactly the same 
two meanings in the Zend-Avesta . . . . She is called a virgin, who comes 
with butter-offerings, morning and evening, to Agni; a celestial woman, who 
is brought by Agni. 


Aramati is an utterly unimportant female deity in the Veda, barely 
named, and as to whose functions nothing is known. The name is of the 
same meaning, etymologically, in fact, is the same word as Armaiti; and 
she was probably the deity of growth or production, and revered as such 
before the emigration of Yima. 


Naracanga (Dr. Haug says], an epithet of several Vedic Gods, such as Agni, 
Pushan, Brahmanaspati (but chiefly of Agni), is identical with Nairyo-canha. 
. The word means ‘one praised by men, i. e., renowned.’ 


In Mandala x. 92. 11, “the firm-limbed Naragansa’”’ is named, with 
Yama, Aditi and others. In Mandala v. 46. 3, Sainsa is named, with 
Brahmanaspati, Bhaga and Savitri. Manu says that the waters are called 
nara, because they are the offspring of Nara. In the Mahdbhdrata, Nara 
and Narayana are called Venerable Rishis; and in another passage of the 
same, they are Krishna and Arjuna. Narasansa is, in the original, ‘‘Nara- 
samsas.”’ 


The Vedic God Vayu (wind, chiefly the morning wind) is to be recognized in 
the Genius Vayu of the Zend-Avesta. 


Vayu is represented in the Veda as accompanying Indra; and sometimes 
as the same as Indra. He is universally considered to be the Wind; but I 
think I have shown, in The Faith and Worship of the Aryans [an unpub- 
lished work of General Pike], that he was the Flame. And I am quite as 
clear that ‘‘The Air [Vayu] which works on high” in the Ram Yasht, is also 
Flame, as I have said in speaking of that Yasht. 

Vayu is the only Vedic deity named in the Gathas. An Aryan deity, 
older than the Veda or the emigration of Yima, he is still adored, in his 
proper character of the Flame, both in the Vedas and Zend-Avesta, and 
carries us back to the time when the luminaries of the sky and powers of 
nature were the only gods of the Aryans. 

The Véréthraghna of the Zend-Avesta is not the same as Vritrahd, 
“Vritra-killer,”’ an epithet of Indra. I think I have shown that the name 
means ‘‘victory.”’ 


616 IRANO-ARYAN FAITH AND DOCTRINE 


From identity of original deities, of heroes, and of sacrificial and 
religious observances, set forth by him, Dr. Haug concludes that 


in the Vedas, as well as in the earlier portions of the Zend-Avesta, there are 
sufficient traces to be discovered that the Zoroastrian religion arose out of a vital 
struggle against that form of the Brahmanic religion, which it had assumed at a 
certain early period. Both creeds are known as diametrically opposed to one 
another, in both scriptures. One is called the belief of the Asuras (Ahura in Zend), 
the other, that of the Daevas. 


And he thinks that the fact that the Asuras were originally good beings, 
names of the Devas themselves, 


clearly shows, that there must have been once a vital struggle between the pro- 
fessors of the Deva and those of the Ahura religion, in consequence of which the 
originally good meaning of Asura was changed to a bad one. 


I do not see the force of the argument. On the contrary, the proven 
facts seem to me to lead to a contrary conclusion. Before the separation 
of the two families, not only Ahura and the Amésha-Cpéntas were not known 
or conceived of, but also Agni, Indra, Varuna, and all the hypostases of the 
fire, except Vayu, the flame. Vishnu, the heat; Tvashtri, the melting power, 
and all the rest were as yet not heard of. Only the luminaries and cer- 
tain potencies of nature were worshipped, and the Aryans or warrior race 
had the same deities as the other Tatar tribes inhabiting the north of 
Asia. 

For all the divinities that continued to be revered by both, after the 


separation, were luminaries, like Mitra, the morning star, and other — 


Asuras, or powers of nature and phenomena, like Armaiti, ‘“‘production,”’ — 


and Vayu, ‘“‘flame.”’ 

Among the Indo-Aryans, when the Vedas were composed, the worship 
of the stars had been abandoned, or these had become divinities whose 
original nature was forgotten, like Mitra, Varuna and Aryaman, Bhaga 
and Amsa, the planets, and the higher faith of the fire-worship had taken 
the place of the old star-worship; which is proven by the attributes now 
ascribed to the stars and by the fact that stars unknown to the Veda 
continued to be revered among the common people of the other family, 
and their worship was finally restored. 


While the Zarathustrian faith had still more completely caused the old | 


gods to be no longer revered; and afterwards the worship of Tistrya, Vanant 
and other stars was being revived among the Irano-Aryans, Brahmanism 
Was growing up in India, and at last Agni and Varuna and many other of 
the old gods disappeared, the conception of Brahm, the source of all being 
had its birth, and that of the Trinity, Brahma, Vishnu and Siva. India 
was then being conquered by one family, while the other was extending 


- ORIGIN OF THE ZARATHUSTRIAN RELIGION 617 


its colonies towards Media. Each met with native tribes to overcome, 
all of whom worshipped the hosts of heaven; and while the Irano-Aryans, 
at a much earlier date, had come to regard the Devas, that is, the Lights 
of the Sky, as false gods, because they were worshipped by those whom it 
was their destiny to subjugate, the Indo-Aryans, likewise, partly for that 
reason, no doubt, and partly because of the growth of the Brahmanic 
creed, came, in the same way, to regard the Asuras as the Israelites did 
‘Baal, and the Egyptians, Typhon. 


There is not the slightest expression in the Zend-Avesta to warrant even 
a suspicion that those whom the Irano-Aryans called Turans, Drukhs, and 
by their many tribal names, were of the Aryan race. On the contrary, it 
is perfectly evident that they were native tribes, like the Dasyus in India, 
‘occupying different portions of the country and having different names, 
(one of them Turans); and a large force of invading Tatars or Toorkhs 
“from the north country, the land of darkness,’’ to which it is often said 
they were to be forced to return, and to which also the native tribes 
which, once conquered and converted, had apostatized and allied them- 
selves with the Drukhs, were to be forced to flee. 

The honour paid in the Veda to the memory of Yima or Yama, who 
led the Irano-Aryan emigration across the Oxus, and to the memories of 
the “fathers”? who went with him and who followed him afterwards, shows 
that nothing had occurred, when the later Veda (i. e., the eighth to the 
tenth Mandala) was written, to break or weaken the bonds of friendship 
between the two great branches of the Aryan family; and that the stream 
of emigration still continued to flow on in the track of Yima. 

Nor was there any ground or reason of quarrel or persecution. The 
Indo-Aryans hated the religion and deities of the Drukhs, because they 
dreaded and hated the Drukhs themselves. Religious persecutions never 
grew out of changes of deities in the ancient world. No religious perse- 
cution ever occurred among the Greeks and Romans; and any new god was 
readily accepted by them, and honoured with a place‘in the Pantheon. 
The Romans were willing to pay that honour to Christ; and the Christians 
were persecuted, because, lacking the same catholicism, they offered 
indignities to the pagan gods. The Hebrews detested Baal and Moloch, 
Chemosh and Remphan, because they were the gods of their enemies and 
oppressors; but Yehuah continued to be their Malak and Aloh and Adonai, 
and Solomon naturalized foreign gods at Jerusalem, and built temples to 
them; nor did God cease to be called Al or El. 

Neither was there any reason for bitterness and persecution. Fire, 
the highest deity of the Indo-Aryans, continued to be, with the Irano- 
Aryans, the son of Ahura Mazda, Himself only the Highest Light. There 
are no denunciations of fire-worshippers in the Zend-Avesta; but only of 


618 IRANO-ARYAN FAITH AND DOCTRINE 


the Daevas, who had become spiritual beings, evil spirits, progeny of or 
emanations from Anra-Mainyiis through Ak6é-Mané6; and were no longer 
what they were to the ancestors of both families, or to the Vedic Aryans. 
An old name was applied to new and different beings. 


The grand religious struggle, which Dr. Haug imagines, 


the consequence of which was the entire separation of the ancient Iranians from 
the Brahmans and the foundation of the Zoroastrian religion [must have taken 
place, he thinks, at the time when Indra was the chief god of the Brahmans; 
and that this was] at that early period to which we must assign the composition — 
of the majority of the Vedic hymns. 


The Trimurti of the later religion (of Brahma, Vishnu and Siva) never 
being alluded to in the Zend-Avesta, ‘‘we must assign to the struggle,” 
he thinks, ‘a much earlier date.’ Of course it follows that the emi- | 
gration of the Irano-Aryans took place from the country of the Seven — 
Rivers; and that is an hypothesis that cannot be maintained. . 


The Priests and Prophets of the Devas [he says], are mentioned by the 
names Kavi, Karapan and U¢ikhs, in the GAathds UYa6. 32, 14° 8 46" 11 t 20;% 
48. 10; and 51. 14). Of these names [he says], the first is of very frequent 
occurrence in the Veda; the third is occasionally to be met with there; and of the 
second, the verb (kalpayati) and noun (kalpa) are very frequently employed. Kavi, 
which means in the classical Sanskrit, ‘poet,’ is, in the Vedic songs the name of 
seers and priests (Rig Veda 7., 128. 8; 142. 8: 188. 1); by drinking the Soma 
juice, the power of Kavi is attainable (i. 91. 14); the word therefore is applied 
to the Soma priests: these Kavis or seers, being believed to be in possession of 
divine revelation and secret wisdom, were consulted as prophets (7. 164. 6; 
vit. 86. -3).- The Gods themselves, chiefly Agni, are called by this name (7. 23. 
1; wt. 14. 1.), which circumstance clearly shows that it was a high title, which 
could only be given to the heads and spiritual guides or the ancient Brahmanic 
community. 

Synonymous with this name is Ug¢tj, which exactly corresponds to ucikhs (Nom., 
Yag., xliv. 20) in the Gathas. It means a wise, intelligent man, as one may see 
from such passages as Rig Veda ii. 21.5 and x. 46. 2, and Shankhéyana’s Grihya 
Sutra, where it changes place with Kavt, as is the case in Yagna xliv. 20, also. 

By Karapané, who are mentioned together with the Kdvayas in the Gathas, 
we must understand chiefly the sacrificial priests, the performers of the sacrifices 
[I really do not see why we ‘must’], these men who are known now-a-days to the 
Brahmans by the name of Shrotiyas. As to its grammatical formation, this word 
is derived from a root karap, which wholly corresponds to the Sanskrit root kalp, 
‘to perform a ceremony;’ whence the word kalpa, ‘the ritual, the doctrine of the 
ceremonies,’ is derived. ‘ 

Those two names Kavi and Karapan, designate in the fullest sense all the spirit- 
ual guides of the professors of the Deva religion, who tried to put down the worship- 
pers of the Ahura-Mazda religion; and we necessarily find, therefore, a bad mean- 
ing attached to them in the Gathds. This appears the more strange, as the word 
Kavz itself forms part of highly celebrated personages of the Iranian antiquity, 


ORIGIN OF THE ZARATHUSTRIAN RELIGION 619 


such as Kavi Hugrava, Kavi Kavata, Kavi Vistagpa, etc.; and has become, in its 
derived adjectival form, Kayanian, the name of a whole lineage of ancient 
Bactrian rulers. : 


In Yagna xxxii. 14, 15, those who are willing to see a division of the 
Aryan land, give aid to the Kavayas; and Zarathustra threatens to drive 
away the Karapas and Kevitayas, to those who are repudiated as rulers. 
In Khordah Av. xxi. (Aban Yasht), these seem to be meant by the Cathras, 
Kaoéyas and Karapanas. 

In Yagna xiv. 11, the Karapas and Kavis are said to have united them- 
selves to the foreign rulers, in order by rapine and violence to ruin the 
Aryan country. In Yagna xliii. 20, the foreigners have enabled the Karapas 
and Ugickhschas to maraud upon the cattle of the Aryans, and the Kavas 
have become rich. In Yagna xlvii. 10 (Spiegel), I do not find either of these 
names. In /. 14, the Karapas are said to be workers of mischief to the 
Aryans, either by means of their raids, or in respect to the husbandry of 
the latter; and in verse 12, the Vaepayas and Kevinas are said not to have 
satisfied Zarathustra at the bridge Chinvat. 

I do not see why Dr. Haug should not just as well have claimed these 
also, or any other of the Turanian tribes that are mentioned, for ‘‘priests, 
prophets, and spiritual guides of the Deva religion;’” for I do not find a 
hint that any of them were such. 

Now it is certainly not very strange that there should be a native tribe 
called Kavayas, Kava of Kavi, although Kava was also an Iranjan title. 
One cannot open a Sanskrit dictionary without finding words spelled alike. 
but meaning very different things. For example: 


Kavi, Sanskrit, i. e., ku+7, means in the Veda, ‘a wise man, wise, a sage;’ in 
later works ‘a poet,’ and isa name. It also means ‘the bit of a bridle;’ and 
kava, as the first part of compound words, means ‘inferiority;’ as in kavaoshna, 
‘slightly warm;’ while kavacha means ‘mail’ (armour), and kavara, ‘a braid of 
hair;’ and kavala, ‘a mouthful.’ Kédvya, i. e., kavit+ya means ‘coming from old 
sages,’ in the Mahabharata, and in the same work is a surname of Ucanas, and 
Kaveri is the name of a river. [In Rig Veda7. 121. 12, Kavyah Ucané is said to 
have made the thunderbolt and given it to Indra, and in the Tatttareya Sanhita 
(mw. 5. 8. 5 and w. 5. 11. 8), we find, ‘Agni was the messenger of the gods, 
Kdvya Ugands of the Asuras; Agni was the messenger of the gods, Daivya of the 
Asuras.’ (Muir, Sanskrit Texts, v. 86. 201.) 


For other examples of like differences of meaning, see kdla, 
‘due season, time, a black poisonous snake, and the name of a female demon, of 


Durga and Rudra;’ Soma, ‘the acid juice of the Sarcostema viminalis and a moun- 
tain-range,’ as well as ‘camphor.’ 


620 IRANO-ARYAN FAITH AND DOCTRINE 


When two or three roots, composed of identically the same letters, have 
as many radically different meanings, the derivative words often become 
exact opposites. And Kavaya, in the Zend-Avesta was probably not an 
Aryan word at all, but the native name of the tribe, changed perhaps, in 
letters and pronunciation, in its transfer to the language of the Aryans. 

That kalpa and kalpayati are found in the Veda, and that the former 
means ‘“‘ritual,’’ whence karapanéd must mean “‘sacrificer,”’ and that the 
root kalp, in Sanskrit, means ‘‘to perform a ceremony,” is simply an ety- 
mological argument. Benfey gives 


kalpa, i. e., klip+a, ‘able, being a match for, a sacred precept, a rule, the rules 
concerning rites, a day of Brahman, a period of 1,000 yugas, etc.’; and kalpana, 
‘caparisoning or decorating an elephant, ornament;’ as well as ‘a rule, performance, 
imagination.’ Karpana is ‘a spear,’ and karpala, ‘a sword.’ Klip means ‘to 
prosper, be fit for, fall to one’s lot, serve, resolve upon, create.’ 


Ucij I do not find in Benfey. Ucinara is the name of a country, and of 
its people; and I find no other word from which Ugikhschas can come. 

Dr. Haug says that the question naturally arises, how a word (Rava or 
kavi) which marked the bitterest enemies of the Zarathustrian religion, 
could be applied to kings like Kavi Vistagpa. The answer he makes is, 
that before the schism, the Kavis were the heads of both communities, 
the Iranians and Brahmans, and became an abomination to the former, 
because they opposed the Zarathustrian reform, but the word being too 
closely connected with their ancient history, and having become the 
constant epithet of some of their greatest heroes, it could not be expunged, 
and so the adversaries of the Kavis had to rest satisfied with a slight change © 
of the hateful word, from its original form Kavi into Kavé, when forming 
part of the names of their great heroes and kings. But, as the ‘‘Priests and 
Prophets of the Devas”’ were still Kavayas, the change was of little import. 


So Kava [he says], became a party name, denoting the opponents of the Deva 
religion. In this sense [he remarks], we find it unmistakably employed in the 
ancient Vedic Songs, Kavdsakha, or Kavéri, or Kavatnu, which all mean ‘followers,’ 
or, ‘adherents of Kavd,’ being names given to the enemies of Indra, and the 
despisers of the Soma drink. And, in one passage (Rig Veda v. 34. 3), this Kavd 
Sakha is even called a Maghava, by which name the disciples and earliest followers 
of Zarathustra are denoted in the Gathas. Indra is said there to turn out the 
Maghava, who follows the Kava party, from his possession, which refers to the 
settlements (Gaéthas) of the Iranians. 


Now a perfectly conclusive answer to all this argument, founded on 
two or three accidental etymological resemblances, is to ask, 


If it be true, why did the Atharvans, offerers of Soma in the Veda, continue 
to be the Priests of the Zarathustrian religions, often named in the Zend-Avesta 
as Athravas? 


ORIGIN OF THE ZARATHUSTRIAN RELIGION 621 


As to the Maghavas, mentioned in the Géthé@ Vohu-Khshathrem, to 
whom Zarathustra made the first allotment of land in the conquered 
country, it is derived from the Sanskrit makkha, “a warrior,’ or magha, 
“power, wealth;’’ and means either his soldiers, or his chief men. In the 
Veda, Maghava simply means ‘‘the great or powerful.” 

Sakha, in Sanskrit, means, as the latter part of a compound, “friend, 
associate, companion;’’ and kavasakha means, ‘‘associates of the Sages.” 
Kavéri and kavatnu I do not find as compounds of kava, or, indeed, the 
latter at all. 

The argument of Dr. Haug, that the attacks of Zarathustra were directed 
against the Soma worship, which he retained, ascribing to the Hadéma 
(the Zend form of Soma) powers and functions as great and extensive as 
are imputed to him in the Veda; because the Iranians invented a new mode 
of preparing the sacred drink, seems to me striking instance of the facility 
with which almost anything can be pressed into the support of a theory. 

Finally, I think it very doubtful whether the Devas of the Veda ever 
became the Daevas of the Zend-Avesta, at all. The latter were originally 
the celestial luminaries, their name being derived from the Sanskrit word | 
meaning “‘the sky.’’ But there are two words (verbs) identical with this, 
one of which means “‘to play at dice, shine, praise, be glad, mad, sleepy, 
etc.;’’ and the other, ‘‘to pain,” from which are derived words meaning ‘‘to 
lament, miserable, lamentation, etc.”’ 

There is nothing said in the Zend-Avesta in regard to the Daevas, that 
hints at their ever having been regarded as the luminaries. They are 
‘‘tormentors,’ and abstract beings, or personifications of the causes of 
mischief and misery. And I think that their name is from div, ‘“‘to give 
pain.’’ Otherwise derived, it would mean ‘‘the shiners.”’ 


The Zarathustrian conceptions as to the Father, the Wisdom and the 
Word, were clear and distinct enough. Ahura Mazda was the Very Deity, 
the Supreme Light, in which was immanent the Divine Mind, Intellect or 
Reason; and this, uttered outwardly and having a distinct actuality of 
existence in the universe, was Vohu-Mand, who became incarnate, dwelling 
in the flesh, as the human intellect and reason. 

Philosophy found no difficulty in dealing with these personifications, 
and they caused no disputes in regard to their mode of origin or being, 
until the philosophic and definite expressions of Philo and other philosophers 
were applied by Saint John to Jesus the Christ. But after that, questions 
arose among Christians, incapable of solution, it being simply impossible 
to reconcile with one another the utterly antagonistic expressions of the 


622 IRANO-ARYAN FAITH AND DOCTRINE 


Scriptures. The attempt to explain what should have been believed 
without explanation and what it was impossible to understand, led to 
doctrines conflicting with each other and causing the birth of many heresies; 
and chief among these, that of Arius: 


The fathers used various forms of expression [Mr. John Henry Newman 
says], partly taken from Scripture, partly not, with a view of signifying the fact 
of the Son’s full participation in the Divinity of Him who is His Father, without 
dwelling on the mode of participation or origination, on which they dared not 
speculate. ; 


They had departed from the known and accepted meanings that the 
words and phrases had when John used them; and they were all at sea. 


Such [Mr. Newman says], were the images of the sun and its radiance, the 
fountain and the stream, the root and its shoots, a body and its exhalation, fire 
and the fire kindled from it; all which were used as emblems of the sacred mystery 
in those points in which it was declared in scripture, viz.: The Son’s being from 
the Father, and as such partaker in His divine perfections. The first of these is 
found in Hebrews 7, where our Lord is called ‘The brightness of God’s glory.’ 


Tertullian endeavoured to explain the relation thus: 


Even when a ray is shot forth from the sun, though it be but a part from the 
whole, yet the sun is in the ray, inasmuch as it is the ray of the sun; nor is its 
substance separated, but, so to say, drawn out. In like manner there is Spirit 
from Spirit, and God from God. As when a light is kindled from another, the 
originial light remains entire and undiminished, though you borrow from it many 
like itself, so that which proceeds from God is called at once God, and the Son of 
God, and the two are one. 


Until Arius put the orthodox Fathers upon their guard, the subordi- 
nation of the Son to the Father was admitted. Justin speaks of him as: 


Worshipped in the Second place, after the Unchangeable and Everlasting Creator. 
[Origen says that] The Son is not more powerful than ‘the Father, but subordinate; 
according to His own words, the Father that sent me is greater than I.’ [And ~ 
Basil says], Since the origin of being is derived to the Son from the Father, there- 
fore the Father is greater, as being the cause and origin . . . . and in pre- 
rogatives, inasmuch as the Father is the origin and cause of His existence. [And 
Irenzus, whose orthodoxy is clear and undeniable, says]: The Father is ministered 
to in all things by His own offspring and likeness, the Son and Holy Ghost, the — 
Word and Wisdom, of whom all Angels are servants and subjects. [Gregory 
Nazianzen says]: It is plain that these designs which the Father conceives, the 
Word fulfils; not as a servant or not entering into them, but with full knowledge 
and a master’s power, and, to speak more suitably, as if he-were the Father. 


ORIGIN OF THE ZARATHUSTRIAN RELIGION 623 


On the other hand, Tertullian said: 


They are not called two, in respect of their both being God, or Lord, but in 

respect of their being Father and Son; and this, moreover, not from any division 
in their nature, but from mutual relation, the Son being considered by us as in- 
cluded in the individuality of the Father. [And Origen said], Christ, who is 
Wisdom, issues, as though the breath, from the perfection of God Himself . . 
He is called a pure and perfect emanation from the Almighty Glory. Both 
these similes most clearly show the fellowship of nature between the Son and 
Father. For an emanation seems to be Ouoovowos, i. e., One with that of which 
it isthe emanation . . . . As will proceeds out of the mind, and neither tears 
the mind, nor is itself separated or divided from it, in some such manner we must 
conceive that the Father has begotten the Son, who is his image. [Basil said 
‘If Christ be the Power of God, and the Wisdom, and these be uncreate, and co- 
eternal with God (for He never was without Wisdom and Power), then, Christ is 
uncreate, and co-eternal with God.’ 


But this tended to obliterate the notion of the Son’s personality, i. e., 
‘to introduce the heresy of Sabellianism; and so Paulus of Samosata and 
‘Marcellus held that the Divine Word was but the temporary manifestation 
of God’s glory in the Man Christ. 

The Stoics had represented the Platonic Logos under two aspects, the 
&bidBeros and the rpodopixds, i. e., the internal thought and purpose of 
God, and its external manifestation, as if in words spoken. These terms 
were received into the Church; the first standing for the Word, as hid 
from Everlasting in the bosom of the Father (identically the Cpénta- 
Mainyfi of Zarathustra), while the other was the Son sent forth into the 
world (identically Vohfi-Man6), in apparent separation from God, with 
His Father’s name and attributes upon Him, and His Father’s will to 
perform. Athanasius, Gregory Nyssen, Cyril and others adopted this 
idea, and called the change of state in the Eternal Word, from imma- 
mence in the Father, to manifestation and action, or genesis. 

Theophilus says: 


God, having His own Logos within Him, begat Him together with His 
Wisdom, putting them forth before the world. He has this Ieogos as the minister 
of His works, and did all things through Him. . . . . The Prophets were not 
in existence when the world was made; but the Wisdom of God, which is in Him, 
and His Holy Logos, who is ever present with Him. [Elsewhere, he speaks of] 
The Logos, eternally seated in the heart of God... . before anything was 
made, He possessed this Counsellor, as being His mind and providence. And 
when God purposed to make all that he had deliberated on, He begat this Logos 
and put it forth, being the First-born, antecedent to the whole creation; not how- 
ever Himself losing the Logos, but begetting it and yet everlastingly communing 
with it. 


624 IRANO-ARYAN FAITH AND DOCTRINE 


And Hippolytus says: 


God was alone, and there was no being coeval with Him, when He willed to 


create the world. . . . . Notthat He was without Logos, Wisdom or Counsel. 
They were all in Him; He was all. At the time and in the manner He willed, He 
manifested His Word . .. . through whom He made all things. 


Moreover, he placed over them His word, whom He begat as His Counsellor at 
instrument: whom He had within Him, invisible to creation, till He manifested. 
Him, uttering the Word, and begetting Light from Light. <..-.\.,and sq 
another stood by Him; not as if there were two Gods, but as though light from 
light or a ray from the sun. 


As the Deity could not be conceived of as divisible, so that His Wisdom 
could be said to be part of Him; as the whole ety thinks and acts, in 
every divine thought and deed; and as ‘‘to emanate’’ means ‘to flow forth 
and out of,’’ and “‘to utter’? means ‘‘to put forth and out of and beyond 
one’s self;’’ as a thought that is thought and a word that is said are not the 
intellect that thinks the one and speaks the other,—the orthodox faith on 
all this subject seems to me to admit of being summed up thus; these two _ 
propositions are irreconcilable, and neither of them by itself is within my 
comprehension,—wherefore, I believe both. 

The Arian heresy was that the Son was a creature, of a substance that 
once was not, made before the worlds, after the pattern of the Attribute 
Logos or Wisdom, existing in the Divine Mind, gifted with the illumination 
of that Wisdom, and therefore called after it. Its personal being dated 
from its manifestation. The true Wisdom of God, Arius held, was one 
with Him; the Incarnate Logos was not that true Wisdom, but a semblance 
of it. The Son had an origin; the Father was unoriginate. The Son was 
not part of the unoriginate; but He was in being before time, perfect God, 
the Only-begotten, unchangeable; before which generation, creation or 
appointment by constitution, He was not. The Father was invisible to 
the Son; but the Son was made by Him Wisdom, Power, the Spirit, Truth, 
the Word, the Glory and the Image of God, and God cannot create a being 
superior to Him. 

Finally, the semi-Arians called the Son duovovovos with the Father, 
not a creature, but truly the Son, born of the substance, ovcta, of the 
Father, yet not Simply God, as the Father was; of a substance like in all 
things, except in not being the Father’s substance; maintaining at the 
same time, that though the Son and Spirit were separate in substance 
from the Father, still they were so included 1 in His glory, that there was 
but one God; and though the Son had a beginning, it was before time. 

Such were the ultimate developments of the ideas of Zarathustra. 


FINIS. 


APPENDIX. 


The Sanskrit letters are classed as follows: 


Gutturaleserrexe xe) 25 ad bud ebabycgagh,re (dud dblen): 
Palatals SS eh). ahah <a Meg lieets 
Linguals aT. os wa toes’ - nt dn ike, chive 

Dentals Ol :'ciesiat cuttor. 10- pitte ewe hn ?- 

Labials Se Ty “Ssadele’ Senne com alietilite Ue 
Semi-vowels.. ee Si A ee: 

Sibilants and Aspirates ~ jatar. 6 (8S, Bopp; §, Miiller); sh, s, h. 
Vowels fy Pt a he OR aa 

Anuswara and eee ee Ke a It 


The Zend letters were probably pronounced much like their equivalents in the 
Sanskrit. 

The Sanskrit vowels are pronounced like the vowels in Italian. But the short a has 
rather the sound of the English a in ‘America’. The aspiration of the consonants is heard 
distinctly. Thus kh is said, by English scholars, who have learned Sanskrit in India, to 
sound almost like kh in ‘ink-horn’; th, like th in ‘pot-house’; ph like ph in ‘topheavy’; gh 
like gh in ‘loghouse’; dh like dh in ‘madhouse’; bh like bh in ‘hobhouse’. 

The guttural #% has the sound of ng in ‘king’. 

The palatal letters ch and j have the sounds of ch in ‘church’ and j in ‘join’. 

The ordinary pronunciation in English of ¢, d and 1 is what Hindus would call lingual, 
and the Sanskrit dentals are distinguished by bringing the tip of the tongue against the 
very edge of the upper front teeth. The dental s sounds like s in ‘sin’ ; the lingual sh like 
sh in ‘shun’; the palatal ¢ (or £) like ss in ‘session’. 

The real anusvara is a very slight nasal, like » in French ‘bon’. 

The Zend, Professor Bopp says, is ‘a language we are, however, unwilling to receive 
as a mere dialect of the Sanskrit, and to which we are compelled to ascribe an independent 
‘existence, resembling that of the Latin as compared with the Greek, or the old Northern 

with the Gothic.’ 

After careful consideration of the opinions of Anquetil, Rask, Burnouf and others, as 
‘to the values of the letters of the Zend alphabet, he gives them as follows: 

Simple vowels: a, é, 4, 7, t, u, 0, ti. 

Diphthongs: @, 62, di, 6, do, du. 

Gutturals: k (before vowels and »), c, tvgee (principally before consonants), kA (from 

sw before vowels and y), g, gh. 

Palatals: ch, j. 

Dentals: ¢ (before vowels and y), ¢ (before consonants and at the end of words), th 
(before whole and semi-vowels), d, dh. 

Labials: p, f (the latter before vowels, semi-vowels, nasals and s), b. 

Sibilants and h: $ (¢), sh, s, zh (or like the French Fey hh: 

Nasals: 2 (before vowels, semi-vowels, and at the end of words), ” (before strong 
consonants), an (before sibilants, h, th, f, m and n), (between a or do and h, and between 

a@and r), n (between z or @and h), m 


ii APPENDIX 


The Zend is written, like the Semitic languages, from right to left; while the Sanskrit 
is written from left to right. We have for explanation of this variance, the close connection 
of the Persians with the Chaldzans. 

The Zend eu corresponds etymologically to the Sanskrit 6, or diphthong formed by a 
and u, as in paseus, Zend, for pasés, Sanskrit, from pasu, ‘flock,’ which in Latin became 
pecus. But this change is not universal. 

The short o frequently holds the place in Zend of the Sanskrit u and never corresponds 
to any other Sanskrit vowel. In the diphthong du, in particular, in Sanskrit, we have 
generally the Zend do, but we sometimes find du, as, for example, gd@us, ‘ox’, is more 
frequent than gdos, for the Sanskrit gdus. 

The Sanskrit @ is sometimes replaced in Zend by 6i. The Sanskrit syllable swa_ 
becomes kha or ga in Zend, as in Khafna or gafna, ‘sleep’, for swapna, Sanskrit. So 
khanha nominative, khanrém accusative, from swaséd, ‘sister’ (Latin soror), swasdrem (soro- 
rem), and kharéno, ‘splendour’, as related to swar, ‘heaven’, and sur, ‘to shine’. But sw does 
not universally become kh; and swa, in particular, in an isolated position and with a 
possessive signification, much oftener appears in the shape of hva or that of hava. 

Khudé, in Persian, is ‘God’. Swadatta, in Sanskrit, is ‘self-given’, for which we have 
in Zend, Khaddta, ‘created by itself’. It has often been maintained that our word ‘God’ is 
derived from Khuda, and that its primal signification has been discovered through the 
Zend. But this Bopp doubts. 

The Germanic forms, especially in the older dialects, approximate much more to the 
Sanskrit than to the moder: Persian. In the Gothic, sw remains unaltered or becomes sl. 
Swasrt, ‘sister’, in Sanskrit becomes Khwéhar in Zend, but ir. Gothic is svistar. 

The Sanskrit sonant 7 is often replaced by other letters in Zend; by z as in sta, ‘born’, 
for jata; or by sh as in shenu (Latin genu), ‘knee’, for the Sanskrit janu. The Zend also 
favours dh for d, in the middle of words, between two vowels, as in dadhdmi, ‘I give’, for 
the Sanskrit dadédmi; and in Mazda-dhata (Latin, datum, data), ‘given by Ormuzd,’ 
‘created;’ yedht, ‘if’, for the Sanskrit yadi; paddha, ‘foot’ (Latin pes, pedis), for the Sanskrit 
pada. 

The Sanskrit p is transformed in Zend into f by the retroactive aspirative power of a 
following 7, sor n. Thus the Sanskrit preposition pra (Latin pro; Greek zpo) becomes, in 
Zend, fra (English, fro, from), and the primitive woras ap, ‘water’ (Latin aqua), and kérép, 
‘body’ (Latin corpus), form in the nominative, @fs and kéréfs; on the other hand, in the 
accusative, apém, kérépém or kéhrpém. The Sanskrit bh sometimes becomes f; nabhi, © 
‘navel’ (Sanskrit), becoming in Zend néfo, and subhadra, ‘very fortunate, very excellent, a 
title of Vishnu,’ becomes hufédhris. 

Madhya, ‘middle,’ becomes maidhya, in Zend; bhavanti, ‘they are,’ bavainti; in the 
first person plural, mahi in Zend corresponds to the Veda termination masi, and in the 
genitive of the stems or inflective bases in a, a-hé in Zend stands for a-sya in Sanskrit; 
fraddaésaém, ‘I shewed’ (Zend) is from prédaéSayam, Sanskrit. The Sanskrit, bruvé, ‘I 
say,’ becomes in Zend mriyé, and dwé, ‘two,’ duyé. Where r ends a word in Sanskrit, an 
e is always appended to it in Zend, making, for example, datare, ‘creator, giver;’ hvare, 
‘sun’; taruna, Sanskrit, ‘young,’ is in Zend, turuna or tauruna, and vasu, ‘thing, riches’ 
[‘being, existence,’ ovata] is converted into Vohu. 

Daga, ‘ten’; cata, ‘hundred’; pagu, ‘beast,’ are common to both languages. (Ctdras, ‘the 
stars’; ¢tatimi, ‘I praise’; agti, ‘he is’; agthi, ‘bones’; skandha, ‘shoulder,’ in Sanskrit, 
become in Zend, ¢tdré, ¢td6mi, acti, agtanm, ckanda. 

The semi-vowel v regularly hardens into p after ¢ in Zend. Hence ¢pé (nomin. ‘dog’), 
¢paném (accus. ‘dog’), vigpa (‘all’), agpa (‘horse’), corresponding to the Sanskrit ¢wd, 
cwandm, vigwa, agwa. 


APPENDIX ili 


Cpeénta, ‘holy,’ is not corresponded to by a Sanskrit Swanta, which must have originally 
been in use, and which the Lithuanian szanta-s indicates. From the Zend agpa, also, the 
transition is easy to the Greek imzos, which is less obvious in the case of the Indian agwa. 

We have in Zend, aétaéshanm and aétaéshva, for the Sanskrit étéshdm, ‘theirs’ or ‘of 
them,’ and étéshu, ‘in his’; and mashya, ‘man,’ for manushya. For the Sanskrit ksh, we 
find almost always ks; for example, ksathra (Zend), ‘king’; Sanskrit, kshatra. In many 
Zend words, the Sanskrit ksh abandons the guttural, and appears as sh; thus, dakshina, 
‘dexter,’ becomes dashina (Lithuanian désziné, ‘the right hand’), and aksht, ‘eye,’ becomes 
ashi. 


The Sanskrit s often becomes h in Zend. Compare, for example: 


Zend English Sanskrit 

ha they sd 

hapta seven sapta 

hakérét once sakrit 

ahi thou art ast 

ahmat to this asmat 

hvaré sun Swar (Heaven) 
hvar his swa 


And jihwa, ‘tongue,’ in Sanskrit, changes into hizva, in Zend. Sahasra, ‘thousand,’ 
becomes hazanra, and cushka, ‘dry,’ becomes huska (Latin siccus). 

We have in Sanskrit mé, ‘mine, to me,’ and #é, ‘thine, to thee,’ and in Zend, hé, ‘his, 
to him,’ from a lost Sanskrit sé, and these words, with little change, are still in common 
use—in English, ‘he, me, thee’; in French, mot, sot, tot. 

The ancient Sanskrit termination as appears in Zend as 6. The Sanskrit mds, ‘moon,’ 
is in Zend mdo; més-cha, ‘and the moon’, gives us Méoscha, and masam (accus.) méonhém; 
dsa, ‘was,’ becomes donha; and dsdm, ‘theirs, of them,’ donhanm. 

The Sanskrit /# never corresponds with the Zend h; s, which was probably pronounced 
like the French z, for the most part answers to the Sanskrit h. Compare for example: 


Sanskrit English Zend 
aham I azém 
hasta hand ; zasta 
sahasra thousand hazanra 
hantt he strikes zaintt 
vahati he carries, bears vazaitt 
ht for Zt 
jihwa tongue hizva 
mahat great mazo 


Sometimes z appears in the place of the Sanskrit 7 [pronounced dschj, so that the d 
sound is suppressed and only the sibilant portion is represented. Thus yaj, ‘to adore,’ 
becomes yaz, and from the Sanskrit root jush, ‘to please or gratify,’ comes zaésha, ‘to 
please.’ 

The Sanskrit termination @m is always changed to anmm, in Zend; adaddm, ‘I gave,’ 
becomes dadhanm, and paddndm, ‘of the feet,’ pedum, padhananm. 

The / is wanting in the Zend, though it exists in the Persian, and is found there even 
in words that are not of Semitic derivation. No people, remaining by itself, without 
-commixture with a foreign element, would wholly abandon a letter in familiar use, in a 
hundred centuries, and the absence of the / in the Zend must have been owing to the 


iv APPENDIX 


incorporation into itself by the Bactro-Aryan race, of a numerous native people, unable 
to pronounce the /, which therefore in the ordinary spoken language euseiesit was 
disused, until the sound disappeared altogether. 


The identity of origin of the Sanskrit, Zend and Gothic is proven by the most ample 
testimony, of which the following self-samenesses of words are but a very little part. 
Compare, remembering that, according to Grimm’s law, the Gothic, in relation to the 
Greek and Latin, and, with certain limits, also to the Sanskrit and Zend, substitutes 
aspirates for the original tenues, h for k, th for t and f for p; tenues for medials, ¢ for d, — 
p for b and k for g, and medials for aspirates, g for ch, d for th and 6b for f. The other — 
dialects of Gothic do the same, with the exception of the High German. Grimm’s table is: 


Greek tts or cg 46 Coan eee pele iy, De Bk KnsiGit. Ch 
LOL Cover. ayels wes Recwel FP wes LAbslie 2 ls UG 
Old High- Gouna Shree. ae loa Wey Selig) Fe DasZe. ti GAUNCheTkKs 
Sanskrit Zend Gothic English 
trt thra thir three 
twé thw6t thus to thee 
pra fra fra . in (sep. prep.) 
prindmt afrindmi (1 bless) friyo - I love 
ap (water) afs ahva, a river 
bibharti baraiti bairith, he carries 
bhrataram (acc.) bratarém bréthar brother 
ubhdan (n. ac. v. da.) uba bat both 
bhuj brikan to use 
abht : abi, aiwt bt (prep.) 
madhya maidhya midya middling 
bandh bandh brudan bind 


Other identics with the Zend are: 

Sanskrit, ¢rdvaydmi, ‘I speak, recite’; Zend, érdvayémi; Old High German, scrirumés, 
‘we have exclaimed.’ Sanskrit bhi, ‘to be’; Zend dé; Lithuanian bu (future bésu, ‘I will 
be’); Latin fu; Greek phu. 

Sanskrit ét7; Zend aéi-tt, ‘he goes’; Lithuanian ei-t7. 

Sanskrit pri, ‘to love’; Zend frz; Gothic friyé, ‘I love.’ 

Sanskrit vach, ‘to speak’; Zend vach (aécta, ‘said, he said’); Greek eh for feh; Latin voc 
(in voco); Old High German wah, wag (kiwahu, ‘made mention AE 

Sanskrit pat, ‘to fall, to fly’; Zend pat, ‘to fly’; Greek pipto, petad; Latin pet, in peto, 
impeto, etc.; Gothic fath; Old High German ved, in vedara, ‘feather.’ 

Ae Es jan, ‘to beget’; Zend zan, zazami, ‘I beget’; Sanskrit jajanmt; Greek Gen; 
Latin Gen (gignomat, genos, gigno, genus); Gothic kin, ‘to germinate,’ kuni, ‘gender.’ 

From the Sanskrit root kar or kri, Sanskrit karoti, ‘makes, he makes’; Zend kérénaéiti, 
‘he makes’; kérénaét, ‘he made,’ kérénttidhi, ‘make or do them’; Old High German karawan 
or garawan, ‘to prepare’; Latin creo, cura, ceremonia; Greek nes kratos, prasso, pragma. 

Sanskrit vah, ‘to drive’; Zend vaz; Latin veh-o; Greek ochos, ‘wagon,’ for Fochos. 

Sanskrit grah, ‘to take’; original form in Vedas, grabh; Zend Eee ‘to take’; Gothic 
greipa, gratp, gripum; Fatah grip, grab; Greek griphos, gripos, ‘net.’ 

Sanskrit brih, ‘to increase’; Zend béréz, baréz, ‘high, lofty.’ 

Sanskrit vid, ‘to know’; Zend vid; Latin vid-eo, ‘I see’; Greek etdo, ‘I see’; Gothic vid; 
Old High German viz; Bingligh wit, meaning ‘know’. 


APPENDIX Vv 


Sanskrit jiv, ‘life’; Zend jva, nominative jvé, ‘living’; Greek zao; Lithuanian gywa-s, 
‘alive’, gywata, ‘life’; Gothic guiva, nominative guivs, ‘alive’; French vif; Latin viv (in vivo, 
vivus). 

Sanskrit ruch, ‘to shine’; Zend raéch, rayochayéiti, ‘shines, splendet’; Latin luc, in lux 
(luc-s) luceo; Greek luc, lukos, lukophos, luchnos; Gothic luh, whence lanhmdri, ‘lightning,’ 
lanhatyan, ‘to lighten,’ liuhath, ‘light,’ lukam, ‘lamp.’ 

Sanskrit: pitar, ‘father’; bhratar, ‘brother’; matar, ‘mother’; duhitar, ‘daughter’; swasar, 
‘sister.’ 

Zend: paita; brdtar; dughdhar. 

Greek: rarnp, ‘father’; dparnp, dpatwp, ‘one of the same clan’; unrnp, ‘mother’; dvyarnp, 
‘daughter.’ 

Latin: pater, frater, mater, soror. 

Gothic: fadar, bréthar, dauhtar, svistar. 

Old High German: vater, pruodar, tohtar, suéstar. 

Lithuanian: moté, ‘mother’; brolis, ‘brother’; dukté, ‘daughter’; sessii, ‘sister.’ 

Gaelic: mathair, ‘mother’; brathair, ‘brother.’ 

Cymric: mam, ‘mother’; brawd, ‘brother’; chwaer, ‘sister.’ 

Russian: batia, ‘father’; mater, mat, ‘mother’; dszczer’, docz’, ‘daughter’; brat, ‘brother’; 
sestia, ‘sister.’ 

In Lithuanian, pati, is ‘Lord;’ wtess-pati-s, ‘landlord;’ Zend, vis-paiti, ‘Lord of the 
region.’ , 

The Sanskrit vrikas, ‘wolf,’ is, in Zend, vehtkd; and hence the wehr-wulf of the Germans. 

The noun meaning ‘speech’ or ‘voice? is thus declined, in Sanskrit, Zend, Latin and Greek, 


SINGULAR. 

Sanskrit Zend Latin Greek 
Theme Vach Vach Voc On 
Nominative Vak Vdc-s Voc-s ’' Op-s 
Accusative Vach-am Vach-em Vocem ' Op-a 
Instrumental Vach-é Vach-a 
Dative Vach-é Vach-é 
Ablative Vach-as Vdach-at Voc-e (d) 
Genitive Vdach-as Vach-6 Voc-is ’' Op-0S 
Locative Vach-t Vach-t D. Voc-t D. '6p-t 
Vocative Vak Vde-s Voc-s *' Op-s 

DUAL. 
NAcc... V. Vach-at Vach-ao i 
or Vach-a Vach-a D. G. dp-oin 
I. D. Abl. Vag-bhyam 
ere Re Vach-os Vach-6 
PLURAL. 

N. V. Vach-as Vach-6 Voc-es ’' Op-es 
Accus. Vach-as Vach-6 Voc-es ’' Op-as 
Instr. Vag-bhis 
D. Abl. Vag-bhyas Voc-ibus 
Gen. Vach-adm Vach-aim Voc-um 
Loc. Vak-shu Vak-shva Op-st 


vi APPENDIX 


The Old Sclavonic has preserved a dual. Its agreement with the Sanskrit and Zend 
is not to be mistaken. Compare: 


Sanskrit Zend Old Sclavonic 
N, pAtc a Meum ubhaé (Ambo, Vedic) uba ota 
f. 32 ubhé ubé obye 
L., D Adama. fs n. ubha-bhyam uboi-bya I. D.obye-ma 
tess) settee < Tl. Ubhay-os Ubéy-o Oboy-t 
Compare also: 
Sanskrit Old High German Old Sclavonic 

Syd, hec (this) syu, dyu | td-a 

tyam, hanc dya ti-yit 

tvé, ht dyé ti-4 

tyas, he, has dyé ty-ya 

tydnt, hec dyu ta-\a 


The comparative is expressed in Sanskrit by the suffix tara, feminine tard; and the 


superlative by tama, feminine tama. In the Zend, these Suffixes are tara and téma. 
Thus: Sanskrit punya-ltara, punya-tama, ‘more pure, most pure,’ from punya, ‘pure;’ 


Zend, huskétara, ‘more dry,’ from huska, ‘dry,’ and Cpéntétéma, ‘most holy,’ ¢pénta, 


HOLY es 
The following table of the numerals strikingly shows the common descent of the 
several languages of which we are speaking: 


i" 


j 


Sanskrit Zend Greek Latin Lithuanian Gothic Old Sclavonic — 

1. éka aéva hen UNUs wiena-s aina yedin 

2. dwan dva duo duo du-dwt tvat dva 

Se tre thri treis tres trt thri tre 

4. chatwar  chathwar  tessares quatuor Returt fidvor chetwyrt 
5. panchan panchan  pénte +. quinque penkt jimf pyaty 

6. shash csvas hex SCX SZESZ1 saths shesty 

7. saptan haptan hepta septem septynt sibun sedmy 

8. ashian astan okto octo asztunt ahtau osmy 

9. navan navan ennea novem dewynt | niun devyaty 
10. dagan dagan deka decem deszimt tathun desyaty 

German Russian Gaelic Cymric English French, Ang. Sax. 

1. ein .odin aon un one un an 

2. zwet diva da Boe i); two deux 1va 
Sumares trt trt trt three trois thri - 

4. wer czetyre cetthar pedwar four quatre _ _— feovar , 
5. Cfiluf piat’ co1g _ pump five cing jif 

6. sechs szest’ sta chwech Six SIX SIX 

7. steben sedm’ seachd satth seven sept sesfon 

8. acht osm’ ochd wyth eight hutt eahta 

9. neun dewiat’ not nam nine neuf N1gON. 
10. szehn desiat’ deich deg ten é; dix tyn 


APPENDIX Vii 
Sanskrit Zend Greek Latin Lithuanian Gothic Old Sclavonic 
11. ékada- aévande- hendeca  wundecim wienolika ainlif yedinyi-na- 
can can desyaty 
12. dwdéda- dvada- dodeka duodecim dwylika tvalif vtayi-na- 
can can desyaty 
13. trayéda-  thrida- triskat- tredecim trylika 
can can deka 
14. chatun-  chathru-  tessares- — quatuor- keturo-lika chetyrina- 
dagan dagan kaideka decim desyaty 
20. vingati vigaiti etkatt vigintt dwides-zimt twattigus 
30. trincat thrigata _triakonta  triginta trides- threis- 
zimttis tigus 
40. chatwdr- chathwar- tessare- quadra- keturios- fidwor- 
ingat écata konta ginta desszimtis tigus 
100. ¢atam éatém hecaton centum szimta-s tathun- __ sto 
téhund 
200. tvahunda 
1000. sahasran chiliot mille tauzandi 


The original personal pronouns of the Aryans, also, remain the common property of 
all the branches of the race, and all the sister dialects agree with one another surprisingly 
in this point, that the nominative singular first person is from a different base from that 
from which the oblique cases come. It is, in Sanskrit, aham; Zend, azém; Greek, éya; 
Latin, ego; Gothic, 7k; Lithuanian, asz; Old Sclavonic, az; Russian, 7a. 

The am of aham is termination merely, as in twam, ‘thou,’ ayam, ‘this,’ and swayam, 
‘self,’ and as in the plural, vayam, ‘we,’ yiyam, ‘ye.’ 

The oblique cases, in Sanskrit have in the first person ma, and in the second, twa, as 
theme lengthened in some cases by the admixture of an 7; whence mé, twé. 

The plural in the pronoun of the first person, also, in most of the Indo-European 
languages, is distinct in base from the singular, which Bopp ingeniously explains on the 
ground that ‘I’ is properly incapable of a plural, for there is but one I (to myself), and the 
notion ‘we’ comprehends ‘me’ and an indefinite number of other individuals, each of which 
may even belong to a different species, while by leones a plurality of individuals is 
represented, of which each is a lion. The first person plural (we) is, in Sanskrit, vayam; 
in Zend vaém, but in the Veda, we find asmé used for vayam, formed from the theme asma, 
from which also, in the common Sanskrit, all the oblique cases proceed, to which also the 
Greek allies itself, commencing even with the nominative, for the most genuine A®olic 
form "ammes stands, by assimilation, for "asmes. The same is the case with uwmmes 
dupes answering to the Vedic yushmé. In asmé, ammes, the simple vowel a is the 
characteristic element of the first person, for the rest of the word occurs also in the second 
person [and so it is in aham, which is but a and am, the h being interposed for ease of 
pronunciation, and the am being found as well in twam, vayam, etc.]. And so, Bopp 
says, if the I is actually formally expressed in this plural base, asma, sma, which occurs 
also isolated, being a pronoun of the third person, a-sme signifies ‘I and they,’ as yushme, 
‘thou and they,’ so that the singular ‘I’ and ‘thou’ would be expressed by a and yer, the 
yu being probably a softening of tw. 

The whole declension of the personal pronouns is exceedingly interesting, showing, 
as it does, to what an extent the different languages agree in their processes of inflexion, 


Vili APPENDIX 


as if they followed a law enacted by their common ancestors, and to which they instinctively 
adhered. I place here only a small portion of the whole of the pronouns of the first and 
second persons: 


Old 
Sanskrit Zend Greek Latin Gothic Lithuanian Sclavonic 
F $ | aham azém "egon ego tk asz az 
52 | twam tim totin tu thu tw ty 
Be | mam, mé manm, ma mé me mtk manen mya 
35 { u 
gs | twam, twa thwanm, thwa  té té thuk tawen tya 
mahyam "emin mthi mis man mnye, mi 
© A A As * 
ka meé meé, mor mor 
A tubhyam tein tibt thus taw tebya, tt 
| thwé, té thw61, té, t62 tot 
PLURAL 
Old 
Sanskrit Zend Greek Latin Gothic Lithuanian Sclavonic 
Y vayam vaém vels 
S | asmé *“ammes nos més my 
g yihyam yiishém 
Z yushmé yus *ummes vos yus yus vy 
y asman *“amme Unsts mus ny 
= | nos no nos 
wo . . x 
5 yushman "“umme 1201S yus vy 
2 A 
< | vas v0 vos 
8 » | asmat nobis 
2.5 e 
<a | yushmat yusmat vobis 
ym ( A : : . 
££) asmabhis nobis mumis namt 
oe 5 : f : : 
Se| yushmabhts vobis yumts bamt 


In the Cymric, ‘me’, ‘we’, ‘thee’, ‘you’, are m1, nt, tt and chwt. 

The close relationship between Zend and Sanskrit is not only shown by the identity 
of a multitude of words in every part of speech, but even more convincingly by the 
grammatical forms common to both. For these, I must be content to refer the student 
to the three volumes of Bopp’s Comparative Grammar, translated by Eastwick, and 
published at London in 1856. I must do no more than glance at that, and even in regard 
to the essential sameness of words select only here and there. 

‘Here,’ ‘there,’ and ‘where’ are, in Sanskrit, atra, tatra, and yatra; in Zend, tthra, 
avathra and yathra. In Gothic, ‘thence’ is thathré; ‘whence’ hvathro, and ‘from elsewhere’ 
abyathro. In Sanskrit, ‘elsewhere’ is anyatra. 

In Sanskrit, kad@ and tadé are ‘when’ and ‘then.’ In Lithuanian, kadd and tada; in 
old Sclavonic, kogda and togda. 

Verbs, in Sanskrit, have five moods, the indicative, potential, imperative, precative 
and conditional, and there are in the Vedas, fragments of a mood which in the principle 
of its formation, corresponds to.the Greek subjunctive. The same moods, even to this 


APPENDIX 1X 


subjunctive, exist in Zend. The indicative, in Sanskrit, has six tenses; the other moods, 
only one each, and the Zend has all the Sanskrit tenses, except one. ‘In the Vedas, 
traces are apparent of a further elaboration of the moods into various tenses, and it may 
hence be inferred that what the European languages, in their development of the moods, 
have in excess over the Sanskrit and Zend, dates, at least in its origin, from the period of 
the unity of the language.’ 


The verbs of the Aryan languages offer us an even more interesting subject for study 
than the nouns. ‘With respect to the personal signs, the tenses and moods fall, most 
evidently, in Sanskrit, Zend and Greek, into two classes. The one is fuller, the other more 
contracted, in its terminations. To the first class belong those tenses which, in Greek, 
we are accustomed to call the principal; namely, the present, future, and perfect or 
reduplicated preterite, whose terminations, however, have undergone serious mutilations 
in the three sister languages. . . . . To the second class, belong the augmented 
preterites, and in Sanskrit and Zend, all the moods not indicative, with the exception of 
the present of the subjunctive, and of those terminations of the imperative which are 
peculiar to this mood, and are rather full than contracted.’ 

In Latin, where the fuller form of mz stood, the terminations excepting in the cases of 
sum and inguam, has vanished altogether. On the other hand, the original final m has 
everywhere maintained itself. Hence, in the future of the verb amare, we have amabo, 
but in the imperfect, amabam, as we have eram, sim, amem, as, in Sanskrit, abhavam and 
dsam, ‘I was’; s§am, ‘I may be’; kdmeyéyam, ‘I may love.’ 

The aboriginal separation into the full and mutilated terminations is also found in the 
Gothic. The concluding ¢ of the secondary forms, as in the Greek, has vanished. Hence, 
batrith, bairand, answering to the Sanskrit bharati, bharanti. In the first person singular, 
the full termination mz (with the exception of 7m, ‘I am’), has, in remarkable accordance 
with the Latin, quite disappeared, while the concluding m of the secondary forms has 
kept its place in the resolved form of u. 

In the Old Sclavonic, the secondary forms have, in the singular, entirely abandoned 
the personal consonants, while the primary forms give the expression of the second person 
singular with wonderful accuracy, as shi or si. 

The character of the first person is, in the singular, as well as plural, in its original 
shape, m. The full characteristic of the first person singular is, in the primary form of 
the transitive active, mz, and spreads itself, in Sanskrit and Zend, over all verbs without 
exception. In Greek, however, peculiarities of dialect excepted, it extends only over such 
as answer to the second chief Sanskrit conjugation, which comprises but a small proportion 
of the verbs. The other Greek verbs have quite suppressed the personal termination, and 
their co, like the Latin 0, answers to the Sanskrit d, that precedes the termination mz. 
The middle passive mai, which spreads itself over all classes of Greek verbs, proves that 
they all have had a mz in the active, and in this all prevalent conservation of the character 
of the first person in the middle-passives, the Greek maintains a conspicuous advantage 
over its Asiatic cognates, which, in the singular of the middle, as well in the primary as in 
the secondary forms, have suffered the m to vanish without leaving a trace. 

We find, in what has been said above [of which I have but quoted here and there a 
sentence] a very remarkable confirmation of the maxim, that the various members of 
the great family of languages now under discussion, must of necessity mutually illustrate 
and explain each other, since not even the most perfect among them have been handed 
down to us uncorrupted in every part of their rich organism. For while the ending mai 
is still extant in all its splendour in the modern-Greek passive, the corresponding Sanskrit 
form lay in ruins at that period when the oldest existing sample of Indian literature, the 
Vedas, were composed, the antiquated language of which has conveyed to us so many 


\\ 


= APPENDIX 


other remnants of the primeval type of the family. On the other hand, Homer, in all 
the overwhelming variety of his present and future forms, was compelled to forego the 
terminating mi, which was the mother of his maz, which is the only existing termination 
in the Sanskrit, and which to this day the Lithuanian utters in the following verbs: 


Lithuanian English Sanskrit Greek 
“esmi Iam asmt éupl, epi 
emt fe0* émt ele 
dumt I give dadémi 5rdwye 
démi I lay dadhami TcOnut 
stowmt I stand tishtham1 iornue 
edmt I eat admt 
sédmt I sit ; nt-shiddmz (I sit down) 
giédmi I sing gaddmi (I say) 
gélbmt I help kalpayaémi (I make, I prepare) 
seigmt I guard 
sangmt I preserve 
miegmt I sleep 
liekmt IT leave — rahamt (I forsake) 

Old Sclavonic English Sanskrit 
yesmy Iam asmt 
vyemy I know védmt1 
vyedyaty they know vidanti 
damy I give dadami 
dadyaty they give dadati 
yamy I eat admt1 
yadaty they eat adanti 


Bopp considers the termination mz to be a weakened form of the syllable ma, which, 
in Sanskrit and Zend, lies at the foundation of the oblique cases of the simple pronoun, as 
theme. The secondary form rests on a further weakening of mi to m, which though it be 
of most remote antiquity, as would appear from its striking accordance with the sister 
languages of Europe, still does not belong to those times when the organization of the 
language was yet flourishing in all its parts, and in full vigour. ‘I do not, at least, 
believe,’ he says, ‘that in the youth of our family of languages, there was already a double 
series of personal terminations. . . . . The gradual prevalence of the mutilated 
terminations is illustrated by the fact, that, in Latin, all the plurals still end in mus, in 
Greek in pe (ues), while in Sanskrit, the corresponding form mas only remains in the 
primary forms, and even in these, shows itself not infrequently in the mutilated form ma.’ 

And yet these two kinds of terminations are found in all the derivative languages, so 
that they existed before even the earliest emigration. How long before that, the process 
of change began, which at length softened mi into m, in the secondary forms, and how much 
longer before that, which softened the ma of the primary forms into mi, cannot even be 
conjectured, but these changes, at least, prove to us that there was a long youth of the 
Aryan race, before any migration had taken place. 

The following is a summary view of the points of comparison, which Bopp obtains 
for the first person of the transitive active form: 


Sanskrit 
tishthdmi 
dadamti 
asmt 
bhardmt 
vahadmt 
tishthéyam 
dadyam 
(a)syam 
bharéyam 
avaham 


Sanskrit 
tishthdvas 
dadwas 
bhardvas 
vahdvas 
bharéva 
vahéva 
avahdva 


Sanskrit 


tishthadmas 
®tishthadmast 
dadmas 
®dadmast 
bhardmas 
®bhardmast 
vahdmas 
Syahadmast 
tishthéma 
dadyéma 
bharéma 
vahéma 
avahdma 


Zend 


histamt 
dadhamt 
ahmt 
baramt 
vazsamt 


daidhyanm 
hyanm 


vazem 


Zend 


Zend 


histdémaht 
dadémaht 
baradmaht 


vazamaht 
histaéma 
daidhyema 
baraéma 
vazaéma 
vazdma? 


APPENDIX 
SINGULAR. 
Greek Latin 
histéma sto 
didomt do 
éemmt sum 
phéro fero 
écho veho 
histaién stem 
didoién dem 
e(s)1én sim 
(pheroin) feram 
eicho vehebam 
DUAL. 
Greek Latin 
PLURAL. 
Greek Latin 
histamés stamus 
didomés damus 
phéromés ferimus 
échomés vehimus 
histaiémés stémus 
diddiémés démus 
phéroimés ferdmus 
echoimés vehadmus 
éichomes . vehebamus 


German 


* stam 
im 
batra 
viga 


styan 
bairan 


German 


batrés 
vigos 
batratva 
wigaiva 


German 


* stamés 


bairam 


vigam 


batraima 


vigaima 


xi 


Old 
Lithuanian Sclavonic 
stowmt1 stoyun 
diimt damy 
esmt yesmy 
west vesun 
wesian 
Old 
Lithuanian Sclavonic 
stowiwdad stoiva 
diudawa dadeva 
wezawd ve§eva 
ves yeva 
wesewa 
Old 


Lithuanian Sclavonic 


dudame damy 
weszame  vesom 
storm 
dashdymy 
ves yem 
wézéeme 


*The forms marked * belong to the Old High German; the unmarked forms to the 


Gothic. 


®These are in the Vedic dialect. 


SANSKRIT AND ZEND. 


I take the following tables from Dr. Muir’s second volume of Original Sanskrit Texts 
with some additions from other works, and some corrections (as I deem them), of the 
meaning of an occasional Zend word. 


Sanskrit 


yebhyas 
yadi 
mithuna 
giribhyas 
ukta 

strié 

aniar 
dataram 
gaus 

kas, ka, kim 
kva 
gharma 
vritrahan 
vritraghna 
mantra 
pada 
padinim 
ap 
subhadra 
turya 
tritaya 
chatushthaya 
atharvanam 
asmat 
svar 

sva 

quhva 
sahasra 
mahantam 
yuiyam 
var1 

tanu 
cayadnam 


Sapta Sindhavas 


arya 
soma 
anya 
vigva 
sarva 


NOUNS, ADJECTIVES ET @ 


Zend 
yaeibyo 
yéedht, yézt 
mithwan 
gatiribyo 
aokhta 

cirt 

antaré 
datarem 
gadus 

ko, ka, kat 
kva 
garema 
véréthrajan 
vérethraghnya 
manthra 
padha 
padhananm 
ap, afs 
hufédhri 
tuirya 
thrishva 
chathrushu 
dthravaném 
ahmat 
hvaré 

hva 

hizva 
hazanra 
mazdontem 
yushem | 
vari 

tanu 
cayaném 
hapta-hindu 
arya 
haoma 
anya 
vigpa 
haurva 


English 
to whom 
if 
a pair 
to hills 
spoken 
woman 
within 
giver 
cow 
who (masc. fem. neut.) 
where 
warm 
slayer of enemies 
victorious 
hymn, sacred song 
foot 
feet (genit. plu.) 
water 
very good, of good lineage 
fourth 
three, a third 
four, a fourth 
priest (acc.) 
to him 
sun 
own (his, etc., own) 
tongue 
thousand : 
great (acc. masc.) 
you 
water, sea, river 
body 
sleeping (acc.) 
Land of Seven Rivers 
valiant, noble 
sarcostema viminalis 
other 
all 
all, whole, healthy 


Sanskrit 
upama 
ugra 
taruna 
savya 
rajishtha 
diira 
nedhishta 
crila 
prathama 
agra 
purva 
¢yava 
kricga 
sakrit 
dvis 
yama 
andha 
antima 
esha 

atra 
adhara 
arvan 
Spag 
drishtt 
stutt 
Stotar 
sthtind 
ratha 
gatha 
pitu 

rat 
hiranya 
pecas 
ahan 
¢arad 
asta, kshaya 
angushtha 
vana 
kacyapa 
tamas 
bhiimi 
mesha 
varaha 
ukshan 
kshika 
isha 
dhanvan 
bhaga 
bhakta 


Zend 
upama 
ughra 
tauruna 
havya 
razista 
dira 
nazdista 
crira 
fratéma 
aghra 
paurva 
cydva 
kereca 
hakeret 
dvish 
yéma 
anddo 
antéma 
aésha 
athra 
adhara 
aurvant 
Spag 
darstt 
citits 
¢taotar 
tina 
ratha 
gatha 
pitu 

rat 
zaranya 
paécanh 
azan 
carédha 


asta, khshaya 


angusta 
vana 
kagyapa 
temanh 
bimi 
maésha 
varadza 
ukhshan 
khshira 
ashu 
thanvana 
baga 
bakhta 


APPENDIX 


English 
highest 
vehement 


tender 
left (side) 


most upright 


far 

near 
beautiful 
first 

first 
former 
black 
lean 
once 
manifest 
twin 
blind 
furthest, last 
this 

here 
laver 
horse 


spy, guardian 


view 
praise 
praiser 
pillar 
chariot 


verse, poem, ode, song 


food 


wealth, glitter 


gold 
form 
day 


autumn, year 


house [rule] 


thumb, finger 


forest, tree 
tortoise 
darkness 
earth 
sheep 

boar 

bull 

milk 

arrow 

bow 

lot, fortune 
allotted, fate 


Xqi 


XiV 


Sanskrit 


sakhi 
ojas 
kshattra 
vaga 
krishtt 
pragna 
parshnt 
dasta 
mushtt 
griva 
pamcu 
parcu 
matsya 
parna 
parnin 
charman 
agru 
amca 
vakshatha 
yakshma 
adhvan 
artha 
anartha 
vyartha 
amrtita 
dhanya 
VIG 

tdyu 
garbha 
putra 
anta 
kshudha 
gir 
parvata 
visha — 
kanya 
bhrétar 
svasar 
cvagura 
cvagri 
vidhavd 
jant, gna 
martya 
jiva, jivita 
tanu 
majja 
¢uras 
asthi 
dant 


APPENDIX 


Zend 


hakht 
aojanh 
khshathra 
vaganh 
karstt 
frashna 
pashna 
zacta 
mustt 
grivd 
pamenu. 
perecu 
macgya 
paréna 
pbérénin 
charéman 
acru 
aga 
vakhshatha 
yacka | 
adhwan 
arétha 
anarétha 
vyaretha 
ameérétat 
dana 

vi¢ 

tdyu 
garéwa 
buthra 
anta 
shudha 
gairt 
paurvata 
vis, visha 
kanya 
brdtar 
ganhar 
gacura 


jen, ghéna 
mareéta 
fiti, jisti 
tanu, tanus 
masga 
cara 

agtt, acta 
dantan 


English 
friend 
vigour 
royalty, dominion 
power > 
ploughing, cultivation 
question 


heel 


hand 

fist 

neck 

dust | 

rib 

fish 

feather, wing 
bird 

hide © 

tear 

part 

increase 
consumption, sickness 
road 

object, profit 
useless, wrong 
vain, desecration 
long life, non-dying 
grain 

people, tribe 
thief 

foetus 

son 

end 

hunger 

maintain 
mountain 

poison 

damsel 


- brother 


sister 
father-in-law 
mother-in-law 
widow 
woman, wife 
mortal, man 
life 

body 

brain 

head 

bone 

tooth 


Sanskrit 


stona- 
janu 
prishtha 
ushtra 

go 

cukara 
khara 
makshtka 
krimti 
ayas 
vrtht 
yava 
ddru 
dvdra 
chakra 
deva 
asman 
jind, gend 
mitra, mthira 
vasishtha 
mas 

star (Vedic) 
abhra 
megha, 
kshapa 
hima 

vata 
gandha 
namas 
manas 
guna 
drugdha 
trishnd 
karya 
bhishaj 
tshitka (?) 
yatu 
rathyd 
sthana 
daha 
drdma 
drapsa 
tokman 
sangama 
dtira 
medishtha 
mahat 
nema 
cukra (bright) 


APPENDIX 


Zend 


fstana 
zhnu 
parstt 
ustra 
gdo 

hu 
khara 
makshi 
kéréma 
ayanh 
berejya 
yava 
daduru 
dvara 
chakhra 
daéva 
agman 
zem 
mithra 
anha Vahtsta 
méonh 
ctadre 
awra 


" maegha 


kshap 
zima 

vata 
gaintt 
néemanh 
mananh 
gaona 
draogha 
tarshna 
kara 
bhaéshaza 
istya 
yatu 
raithya 
¢tadna 
dagha 
radman 
drafsha 
taokhman 
hatijamana 
dira 
nazda 
maz, mazant 
naéma 
cukhra 


English 


female breast 
knee 

back 

camel 

ox, COW 

boar 

ass, a wild ass 


wheel 

deity, luminary, evil’spirit (Z.) 
stone, heaven 

earth 

friend, associate 

best, paradise 

moon, month 

star 

cloud 


. cloud 


night 

winter, cold 

wind 

smell, bad smell 
adoration, worship 
mind, intellect 
quality, colour 
injury, lie 

thirst 

work 

physician 

brick 

sorcerer, sorcery 
road 

place, threshold 
burning, mark of burn 
rest, pleasure, garden 
drop, spark, banner, lightning 
blade of grain, seed 
an assemblage 

far 

near 

great 

half 

red 


XVi 


Sanskrit 


cveta 


Asura 

cyama, cydva 

pirna 

tigma, tikshna, tejas, 
taj (to sharpen) 

dirgha 

rama 

sthévara 

kva, kutra, kuha (Vedic) 

na 

tvam 

sva 

antar 

upart 

pachat, paccha 

vimeatt 

shashtt 

saptatt 

agitt 

navatt 

cata 


cwa, wan 
vahu 

vakshas, ukshan 
burt 

ruch 

preg 

khar 

maushaya 
siddha 

yajata 

vrtka 

hariman 

ahis 

ahan 


APPENDIX 


Zend 


¢paéta 
¢pitama 
cpénta 
Ahura 

cydva 

péréna 
tighra, tizhin 


darégha 
rama 

clawra 
kuthra 

na 

tim 

qa, hava, hva 
antare 
upatrt 
packat, pagcha 
vigattt 
khshastt 
haptaiti 
astditt 
navattt 

cata 

hvo-gva 

vach 


naman, nanman, nemano, 
nmano 


nrt 
¢pa 
vazu 
ocshan 
pouru 
raoch 
fras 
svar 
mashya 
shaistem 
yazata 
verhka 
zarvan 
az1s 
agna 


English 


* white 
most noble 


beneficent 
light 


black, brown 


full 


sharp, sharpness 


long 


pleasant, pleasantness, happy 


firm 
where? 
not 
thou 


you, own, self 


within 
above 
after 
twenty 
sixty 
seventy 
eighty 
ninety 
a hundred 


owner of cattle 
voice, speech 


name 


man 
dog 
arm 
oxen 
much 


_ lustre, light 
request, inquiry 


shine 
man 
perfect 
adorable 


wolf [wehr-wolf] 


time 
snake 
a day 


Sanskrit 
raj 

gush 

rud 

ruh 

rudh 

adh 

cuch 
dharsh 
much 
muh 

van 

van 

ga 

cht 
chitvr 
dru 

ram 

gar (gtratt) 
gar (grindtt) 
gar (jdgartt) 
ciksh 

ni 

var 

gam 
nam 
khan 
druh 
pag 
dvish 
dhan 
ash 

- kam 

SU 

smar 
stha+ut 
kart 

da 


trdtar 
ush 


APPENDIX 


XVil 


VERBAL ROOTS AND FORMS. 


Zend 
raz 
sush 
rud 
rud 
rud 

1d 
cuch 
darésh 
much 
mugh 
van 
van 

ga 

chi 
chit+v1 
dru 
ram 
gar 
gar 
gar 
cakhsh 
nt 

var 
gam 
nam 
kan 
druj 
pag: 
dvish 
dvdn 
ash 
kam 
hu 
mar 
gtd +ug 
karét 
da 

zar 

ju 

bit 
karésh, kash 
baz, bakhsh 
pa 
patar 
thra 
thratar 
ush 


English 
to shine 
to love 
to weep 
to grow 
to stop 
to kindle 
to glow 
to dare 
to loose 
to bewilder, be bewildered 
to love 
to smite 
to sing 
to gather 
to distinguish 
to run 
to rest 
to swallow 
to praise 
to awake 
to learn 
to lead 
to cover 
to go 
to bend 
to dry 
to injure, lie 
to bind 
to hate, offend 
to sound 
to wish 
to desire 
to bring forth 
to remember 
to rise 
to cut 
to cut, divide 
to grow old 
to conquer 
to fear, frighten 
to draw 
to divide, bestow 
to protect 
protector 
to deliver 
deliverer 
to burn 


XVill 


Sanskrit 
dah 

1¢ 

bandh 
badhnami 
dadar¢a 
vahamt1 
vahatt 
vahantt 
vahantah 
bharatt 
bharantt 
pracharatt 
vicharantt 
bhavatt 
bhavantt 
bhavishyantam 
dadat1 
dadamti 
dadmast 
tapayalt 
atapayati 
pradécayeyam 
jagmushim 
stautt 
staumt1 
studht 
astaut 
hantt 
hantu 

yaj 

yajate 
yajamahe 
yajante 
prindmt 
prinimast 
veda 

veda 
vettha 
vidyat 
vidvan 
vindantt 
avam1 
kshayast 
vashtt 
asmt 

ast 

astt 

santt 

_ astu 


APPENDIX 


Zend 

daz 

1G 

band 
bandamt 
daddarésa 
vazamt 
vazaitt 
vazentt 
vazento 
barattt 
baréntt 
fracharattt 
vicharentt 
bavatti 
bavanti, bavaintt 
bishyantem 
dadhdaiti 
dadhaémi 
dadémaht 
tadpayéiti 
dtapayéeiti 
fradaécaém 
jaghmishim 
ctaotits 
ctaomt 

(avi) gtuidht 
¢taot 

jaintt 
jantu 

yas 

yazaité 
yazamaidé 
yazenteé 
afrinami 
frinadmaht 
vaeéda 
vaédd, vaédha 
voictad 
vidyat 
vidvdo, vidhvao 
vindentt 
avamti 
Rkhshayéhti 
vast 

ahmt 

ahi 

agtt 

hentt 

agtu 


English 
to burn 
to be powerful 
to bind 
I bind 
I saw 
I carry 
he carries 
they carry 
carrying (nom. plu.) 
he carries 
they carry 
he goes forward 
they roam 
he is 
they are 
about to be 
he gives 
I give 
we give 
he warms | 
he kindles, or lights 
may I enjoin 
to go (acc. fem. perf. part. of gam) 
he praises 
I praise 
praise thou 
he praised 
he kills 
let him kill 
to sacrifice 
he sacrifices 
we sacrifice 
they sacrifice 
I love, vow 
we love 
I know 
he knows 
thou knowest 
he may know 
knowing, wise 
they find 
I protect 
thou rulest 
he desires 
Iam 
thou art 
he is 
they are 
let him be 


Sanskrit 


santu 
santam 
santah 
krinomt (Vedic) 
krinosht 
krinott 
krinvantt 
krinavant 
krinuht 
akrinot 
grabh (Vedic) 
bhar 

ap 

cru (grinott) 
mar 

svap 
svapna 
char 

pach 

jna 

han 

tras 

trasa 

mth 

tapas 
prachh 
dham 

jata 

tan (tanott) 
varsh, var, vari (water) 
ni+dha 
pra+stha 
pat 

dhi (Vedic) 
cudh 

mard 

dhar 

kshar 
chhid 

svan 

cak 


APPENDIX 


Zend 
hentt 
hentem 
hento 
kerenaomt 
kerentiishi 
kerenaoitt 
kerenvaintt 
kerenavanit 
kerenttidht 
kerenaot 
garew, garefsh 
bar 

ap, af 

cru 

mar 
gap-qaf¢ 
gafna 
char 

pach 

2d 

jan 

tare¢ 
tarstt 

mz 

tafnu 
pareg 

dam 

zdta 

tan 

var 
nit+déd 
fra+stéd 
pat 

dt 

cud 

mared 

dar 
khshar 
ckend, gchind 
gan 

cach (to give, learn) 
érésu, acu 


English 
let them be 
being (acc. sing.) 
being (nom. plur.) 
I do 
thou dost 
he does 
they do 
may I do 
do thou 
he did 
to take 
to bear 
to obtain 
to bear 
to die 
to sleep 
sleep 
to wander, graze 
to cook 
to know 
to strike 
to fear 
fear, trembling 
to piss 
heat, fever 
to ask 
to blow (as wind or breath) 
born 
to extend 
to rain 
to place 
to send, go forward 
to fall, to fly 
to perceive, see 
to cleanse, wash 
to grind, rub, etc. 
to hold 
to flow 
to cut, break 
to sound, call, read 
to be able, make 
quick 


xx 


Sanskrit 
pitar 
matar 
tata 
nand 
bhratar 
svasar 
duhitar 
naptar, napat 
naptrt 
devar, devara 
snusha 
jaméatar 
cvacura 
cvagri 
pitriviya 
sunu 
vidhava 
nara 
jant, gna 
vira 
virata 
cura 
rajan 
rajni 
jaras 
jaran 
yuvan 
pati 
patnt 
dtman 


an (to breathe) 


krip (to make) 
kridaya 
¢iras 
kapiéla 
akshi 
nas, nasé, 
nasika 
bhri 
ds, dsya 
dat, dantam 
(acc.) 
hanu 
nakha 


jambha 
gir 


bahu 


Zend 
patar 
méatar 


bratar 
ganhar 
dughdar 
napa 
naptt 


zaméatar 
gacura 


hunu 


nara 
jent 


cura 


zaurva 
zaorura 
yavan 
parts 


kerefs (nom.) 
zaredhaya 
cara 


asht 
A . 
néaonha 


brvat 
donh 
dantan 


bdzu 


APPENDEX 


NOUNS AND ADJECTIVES. 


Greek 
pater 
meter 
tetta 
nanne 


bhratria (a clan) 


thugatér 
anepsios 


daer 
nuos 
gambros 
hekuros 
hekura 
patros 
huios 


aner 
gune 
héros 


kurios 


geéras 
geron 


posts 

potnia 

atmos, atitmén 
anemos 


‘kardia 
kara 
kephale 


Ops, OkOs, Okkos 


ophrus 
odonta 


genus 

onux, onukhos 
(gen.) 

gomphos 

geéerus 


péekhus 


Latin 


pater 
mater 
tata 


frater 
soror 


nepos 
neptis 


NUrUus 
gener 
Socer 
SOCTUS 
patruus 


vidua 


vir 

virtus 

curia, quirites 
rex ™ 
regina 


juvenis 
potis, potens 


animus 
corpus 

cor 
cerebrum 
caput 

oculus 
nasus, nares 


OS . 
dentem (acc.) 


gena 
uUnguis 


English 
father 
mother 
father 
mother, aunt 
brother 
sister 
daughter 
grandson, cousin 
grand-daughter 
husband’s brother 
daughter-in-law 
son-in-law 
father-in-law 
mother-in-law 
father’s brother 
son 
widow 
man 
woman 
man (virile), hero 
virtue (manliness) 
strong, hero, lord 
King 
Queen 
old age 
old man 
young man 


lord, husband, able 
mistress, honourable 
breath, soul, vapour 


wind, mind 
body 
heart 

head, brain 
head 

eye 

nose 


eye-brow 
face 
tooth 


jaw, chin, cheek 
nail 


tooth 
speech 
arm 


Sanskrit 
astht 
kravya, kravis 
pad, pada 
padati 
pada 
janu 
udara 
jathara 
antra 
yakrit 
nabht 
cront 
kukshi 
plihan 
keca, kesa, 


kecara, kesara 


tidhas 

sakrit 

adyus 

toka, takman 
 pagu 

go 

sthira 

agva 

avt 

aja 

cvan 

cvdnam 
tikara, stikara 
vrika 

riksha 
lopacaka 
mush, mtisha 
vt 

vartika 
hamsa 
kuhttka, kokila 
kdrava 

uliika 

tittirt 

pika 


udra, urdra 


ahi 

karka 
carabha 
puluka 
makshika 
Varuna 


Zend 
agtt 


padha 


shnu 
udara 


craont 


pagu 
gdo 
ctaora 
a¢gpa 


cpa, cant 
c¢paném 
hu 
vehrka 


vt 


azht 


maksht 


APPENDIX 


Greek 

osteon 

kréas 

pis, podos (gen.) 
pezos 

pédon 

gonu 


gaster 
enteron 
hépar 
omphalos 
klonis 
kokhoné 
splen 


uthar 


skor, skatos (gen.) 


aion 
tekos, teknon 
pou (?) 
bus 
tauros 
hippos 
o1s 

atz 
kuon 
kuna 
sus, hus 
lukos 
arktos 
alopéex 
mus 
o1onos 
ortux 
khén 
kokkux 
corax 


tetrix 


hudros, enudris 


ékhis, echidna 
karkinos 
karabos 
psulla, psullos 
muta 

uranos 


Latin 

Os 

caro 

pes, pedis(gen.) 
pedes (peditis) 


genu 
uterus 


venter 
jecur 
umbilicus 
clunis 

cox 

lien 
cesaries 


tuber 
stercus 
@vum 


pecu 
bos 
taurus 
equus 
ovts 


cants 
canem 
SUS 
lupus 
Ursus 


mus 
avis 


anser 
cuculus 
corvus 
ulula 


pica 


anguis 
cancer 
scarabeus 
pulex 
MUSCO 


English 
bone 
raw flesh, flesh 
foot 
footman 
field 
knee 
belly 
belly 
entrails, belly 
liver 
navel 
hip, end of spine 
belly, hip-bone, etc. 
spleen 
hair of the head 


udder 
dung 

life 

child 
cattle 

ox 

bull, steer 
horse 
sheep 
goat 

dog (nom.) 
dog (acc.) 
hog 

wolf 

bear 
jackal, fox 
mouse 
bird 

quail 
goose 
cuckoo 
crow 

owl 
partridge 
Indian cuckoo, magpie 


otter, water ser- 
pent (beaver?) 


snake 

crab 

locust, beetle 

insect, flea 

fly 

Planet Jupiter, heaven 


XXil 


Sanskrit 
Dyaus 

divya 

Dyaus Pitar 


deva 


divasa, diva 

naktam, nakta 

ushas 

agnt 

mas, masa 

star (Vedic), 
tara 

caru 

nabhas 

abhra 

uda, udaka 

ap, apas 
(nom. pl.) 

cankha 

hima 

chhaya 

go, gma 

Rshma 


kshont 


kakud, kak- 
udmal 


ajra (Vedic) 
dru, druma 
daru 

madhu 


yava 

andhos 

ayas 

rajata 

apas 

apnas 

pur, purt 

dama 

veca (okas?) 

dvdr 

rat 

svapna (svap, 
to sleep) 

agman 


carkard, karkara 


Zend 


daeva 


usha, ushahina 


maonh 
clare 


awra 


ap 


zima 


ZEM 


dru 
dduru 
madhu 


yava 


érézata 


deména 


gafna 


agman 


APPENDIX 


Greek 


Zeus 
dios 
Zeus pater 


theos (?) 


nukta (acc.) 
€0S, AUOS 


men, méné 
astér, astron 


keraunos 
néphos 


ombros, aphros 


hudor 


konkhos 


kheion, kheimon 


skia 
gé, gata 
khamat 


kthon 


agros 
dru, drumos 
doru 

methu 


zea 
anthos 


arguros 


aphenos 
polis 
domos 
Fotkos 
thura 


hupnos 


akmon 


Latin 

Diwwus (title) 

divus 

Diespiter 
(Jupiter) 


dies 

noctem (acc.) 
aurora 

1gnts 

mensts 
astrum 


nubes 
amber 
unda 
aqua 


concha 
hiems 


cacumen 


ager 


mel 


aes 
argenium 
opus 
opes 


domus — 

VICUS 

fores 

res 

Sopor, somnus 


calx 


English 
sky, Zeus 
celestial, divine 


Dyaus, father, sky, 
progenitor 


luminary, evil spirit, 
God 

day, by day 

night 

dawn 

fire 

moon, month 

star 


thunderbolt 

sky, cloud - 
cloud, rain, foam 
water, wave 
water 


shell, cockle 

winter, snow 

shadow, the earth 

earth 

the earth, on the 
ground 

the earth 

peak, mountain 


field 

tree, wood - 

wood, spear 

honey, wine 
(metheglin) 

barley 

plant, flower 

iron, copper 

silver 

work 

wealth 

city 

house 

house, village 

door 

thing, possession 

sleep 


stone, anvil, 
thunderbolt 


limestone 


Sanskrit 


nau 
aritra 

aritar 

aksha 

kshura 
paragu 

ast 

kratu (Vedic) 


vanas (van, to 
love) 

paihin 

dgas 

dhtima 

budhna 

chakra 

dhtiipa 

kalama 


sthiind, sthiila 
(thick) 


kumbha 
svara 
marmara 


Rhalina, khalina 


amhos 


| dirja, tirjas 


| 


ojas 


| makha 


t 


sana 
manda 
kona 


| rasa 
_kipa 
- Stipa 


bhulla 
arjana 
puru, pulu 
(Vedic) 
uru, prithu 
guru 
gariyas 
garishtha 


| varishtha 


laghu 


Zend 


khratu 
van 


pathan 


buna 
chakhra 


ctiina 


azanh 


hana 


pouru 


APPENDIX 


Greek 


naus 
eretmos 
eretés 
axon 
xuron 
pélécus 


kratos 


patos 
agos 
thumos 
puthmén 
kuklos 
tuphos 
kalamos 
stulos 


kumbé, kumbos 
SULINX 


mormuro (to — 
murmur) 


khalinos 


ankho (to 
strangle) 


orge 
angé 


makhé (battle), 
makhatra 


(sword, knife) 


henos 


gonta 
drosos 
kupé, gupé 
tumbos 
phullon 
ergon 
polus 


eurus, platus 
barus 


artstos (?) 
elakhus 


Latin 


navis 
axis 


ensts 
Venus, Venus- 


tas 


fumus 
fundus 
ClUrcus 


calamus 


SUSULVUS 
Murmur 


ango (to 
afflict) 


mactare (to 
kill) 


Senex 
mundus 


ros 


tumulus 
folium 


plus 


gravis 
gravius 
gravissimus 


levis 


XXlil 


English 
ship 
oar 
rower 
axle 
razor 


‘axe 


sword 
strength, power 
beauty, Venus 


road, path 
sin, guilt 
smoke, spirit 


’ bottom 


wheel, circle, etc. 
incense, smoke 
reed 

pillar 


vessel, jar 
sound, pipe, whisper 
murmur 


bridle, etc. 
straits 


sap, power, passion 
brilliance 
sacrifice 


old 

ornament, world 
corner 

liquid, dew 
hole, well 
mound 

flower, leaf 
earning, work 
much, more 


broad 
heavy 
heavier 
heaviest 
best 

light, small 


XXIV 


Sanskrit Zend 

laghishtha 

mahan mazos 

mahiyan 

manhishtha 
(Vedic) 

bahu 

acu 

mridu 

tanu 

rudhira 

gharma 


mazista 


cushka hisku, huska 


purna 

dirgha 

barbara, varbara 

sama hama 
sthira 


bala (strong, 
strength) 


dakshina dashina 

nava nava 

samt 

madhya 

ekatara 

satya 

svddu 

dma 

uttara 

pivan, pina 

dhrishta 

ardra 

pricnt 

kalya, kalyana 

palita 

mala (dirt), 
malina 


kala 


maidhya 


tumula, tumala 


APPENDIX 


Greek 
elakhistos 
megas 
me1zon 
megistos 


pakhus 
Okus 
bradus 


eruthros 
thermos 


pleos 
dolikhos 
barbaros 
homos 
stereos 


dextos 
neos 
hem 
mesos 
hekateros 
eleos 
hédus 
omos 
husteros 
pion 
thrasus 
ardo 
perknos 
kdlos 
polios 
melas 


kelainos 


Latin 
levissimus 
magnus 
major 
maximus 


ocior 


tenuis 
ruber 
formus 
SICCUS 
plenus 


barbarus 
similis 


validus (valeo) 


dexter 
Novus 
semi 
medius 


svavis 


pallidus 
malus 


caligo 
(darkness) 

tumultus 
(tumult) 


English 
lightest 
great 
greater 
greatest, venerable 


great, thick 
swift, swifter 
soft, slow 
slender 
blow, red 
heat, hot 
dry 

full 

long 
barbarous 
like 

firm 

strong 


right (side) 

new 

half 

middle 

one of two 

true 

sweet 

raw 

subsequent 

fat 

bold, rash 

moist, to moisten 
speckled 
agreeable, beautiful 
hoary, pale 
dirty, black, bad 


black 


noisy 


Sanskrit 


sam 
part 

upart 

upa 

pratt 

pra 

antar 

apa 

apt 

abhi 

sama, samayéa 
param, para 
para 

puros, pura 


tar (to cross), 
tiras 


su 

dus 

sumanas 

durmanas 

ninam 

a, an 

na 

nanu 

kas, kis 

maktis, makis 

kim, kad 

kataras 

ttaras 

ubht 

anya 

kva, kuha, 
kutra 

kutah 

katt 


tatt 
kada 
tada 
yada 
tatas 
yatas 


ittham, ittha 
(Vedic) 


pagchat, pagcha 


makshu 

antt 

ati 

mithas 
ha 


APPENDIX 


PREPOSITIONS, PARTICLES AND PRONOUNS. 


Zend 
ham 
patrt 
upatirt 


patti 

fra 

antare 
apa 

avt 

atbt, aiwt 


para 


par6é 
taro 


hu 

dush 
humananh 
dusmananh 
nu 

a, an 

na — 


ko, chis 
méa+chis 
kat 
katéro 


uba 

anya 

kva, katha, 
kuthra 

chattt, chvant 

kadha 


tadha 
yada 


uttt, avatha 


packat, pacné 


cha 


Greek 


sun 
pert 

huper 
hupo 
pros, proti 
pro 

entos 

apo 

ept 

amphi 
hama 

pera 

para 
paros 
terma (limit) 


eu 
dus 
eumenés 
dusmenés 
nun 

a, an 

ne 


lis 

atts, métis 
tt 

poteros 
hétéros 
ampho 
entot 


pu, ku (Ionic) 


pothen 
posot, Rosot 

(Ionic) 
tosot 


pote, kote (Ionic) 


tote 
hote 
tothen 
hothen 


opisthen 


antt 
elt 
meta 
kat 


Latin 


con 
per 
super 
sub 


pro 
inter, in tuo 
ab 


trans 


NUNC 

in 

ne (fas), non 
nonne 

quis 

nemo, neguis 
quid 

uter 

alter 

ambo 


quo 


quot, quotus, 
quantus 

tot 

quando 


item, ita 


post 
mox 
ante 


que 


English 
with 
round 
above (upper) 
near, under 
towards 
before 
within 
away 
towards, on 
towards, round 
together 
other side, beyond 
past 
before 
across 


well 

ill 

kindly-minded 
evil-minded 

now 

(privative particle) 
(negative) 

is not? 

who? 

no one, let no one 
what? 

which of two? 
other 

both 

other, some 
where? 


whence? 
how many? 


so many 
when? 
then 
when 
thence 
whence 
thus 


after 
quickly, shortly 


XXV 


opposite, near, before 


beyond, further 
mutual, with 
and 


XxVI1 


Sanskrit 
dir 
trayas, tisras 
(fem. ) 
chatvaras 
panchan 
shat 
saptan 
ashtan 
navan 
dacan 
vimsatt 
catam 
prathamas 
duitiyas 
tritiyas 
chaturthas, 
turyas 


panchathas 
(Vedic), 
panchamas 


shashthas 
saptamas 
ashtamas 
navamas 
dagamas 
dvis 

tris 
dvidha 
tridha 
chaturdha 
panchadha 
parut 
parutina 
hyas 
hyastana 


Zend 

dva 

thrayé, tisharo 
(fem.) 

chathwéro 

panchan 

khshvas 

haptan 

astan 

navan 

dacan 

vigaitt 

catem 

fratemo 

daibityo, bityo 

thrityo 

tuiryo 


pukhdho 


khstvo 
haptatho 
astemo 

naomo, ndumo 
dacgemo 
bizhvat, bis 
thrizhvat, thris 


APPENDIX 


NUMERALS. 


Greek 


duo 
treis 


tessares 
pente 
hex 
hepta 
okto 
hennea 
deka 
etkost 
hekaton 
protos 
deuteros 
tritos 
tetartos 


pemptos 


hektos 
hebdomos 
ogdoos 
hennatos 
dekatos 
dis 

tris 
dikha 
trikha 
tetrakha 
pentakha 
perust 
perusinos 
khes 


Latin 


duo 


tres 


quatuor 
quinque 
Sex 
septem 
octo 
novem 
decem 
vigintt 
centum 
primus 
secundus 
tertius 
quartus 


quintus 


Sextus 
septimus 
octavus 
nonus 
decimus 
bis 

ber 


heri 
hesternus 


English 
two 
three | 


four | 
five 

six 
seven 
eight 
nine 

ten 
twenty 
hundred 
first 
second 
third 
fourth 


fifth 


sixth 
seventh 
eighth 

ninth 

tenth 

twice 

thrice 

in two ways 
in three ways 
in four ways 
in five ways 
last year 

of last year 
yesterday | 
of yesterday 


Sanskrit 

dar 

da, dadémi 
ddtar 

datri 

dana 

dha, dadhémi 
sthd, tishthami 
asthim 
sthdman 


micgrayamt, mtk- 


shdmi 
star, strindmt1 


stariman 
bhar 

bhdra 

bhu 

lih, lehm1 
tan, tanémti 


‘tatdna 


jam, jajanmti 
janttar 
janitri 

jata 

janus 

praja, prajate 


_ jnd, janami 
_jnata 


ajndata 
naman, 
(jnéman) 
tudami 
tutéda 


_ sév, sap 
_lubhyati 


_ tup 


ad 
adana, anna 
vah, vahdmi 


— avakshit 


skand 

lip, limpami 
Sarp 

Sarpa 


 vdstu, vas (to 


dwell) 
vas 


Zend 


dar 
dadhaémti 
dadtar 


data, dathra 


¢td, histami 


¢tar 


¢tarema 
bar 


bi 
thanj 


sam 
zathar 


zata 
gaona 


zd 


noman 


ad 


vaz, vazdmi 


vanh 


APPENDIX 


Greek 


dero 
didomt 
dotér 
doteira 
doron 
tithémt 
histémi 
esten 


mignumt 


stornumt, stron- 


num 
stroma 
phero 


phoros, phortion 


phuo 
letkhé 
tanuod, teind 


gennao 
genetor 
genetetra 


genos 


gigndsco 
gnotos 
agnotos 
onoma 


sebomat 


liptomat (to 
long for) 


tupto 
edo 

eddnos, edétus 
ocheomat 


aleipho 
herpo 
hérpeton 
fastu 


hennumi 


VERBS AND PARTICIPLES. 


Latin 


do 
dator 
datrix 
donum 


sto 


Stamen 
misceo 


Sterno 


stramen 
fero 


fut 

lingo 
tendo 
tetendt 
gigno 
genttor 
genetrix 
gnatus 
genus 
progenies 
gnosco 
(g)notus 
tgnotus 
(g)nomen 


cognomen 


tundo 
tutudt 


lubet 


edo 
veho 
vextt 


scando 


serpo 
Serpens 


vestio 


XXVii 


English 
to tear, flay 
to give 
giver (masc.) 
giver (fem.) 
gift 
to place 
to stand, place 
I stood 
strength, thread 
to mix 


to spread 


bed, litter, carpet 
to bear 

load 

to be, I was 

to lick 

to stretch 

I stretched 

to beget 
begetter 
bringer forth 
born, son 
birth, kind 
progeny 

to know 
known 
unknown 
name, surname 


to wound, to beat 
I have beaten 
to reverence 


he desires (Sk.), it 
pleases (Latin) 


to hurt, beat 
to eat 
eatable, food 
to carry 

he carried 


_to go, ascend 


to anoint 

to creep 
serpent 
habitation, city 


to clothe 


XXVIli 


Sanskrit Zend 


vastra vagtra 
va va 
vata vata 
pat, pataéms 
apaptam 
apaptat 
patatri 
cad cad 
sad, sidamt1 had 
sadas 
chhid, chhin- 

adm1 
chhindantt 
bhid, bhinadmt 
bhindantt 
tarp 
dam 
arindama 


labh 

lapsye 

anj anj 
anktum 

blu 


man, manye, 
mna, manamt 


manas 
hu, juhomt 
huta 

dag dag 
dashta 

kar, karémt kar 
ds, dse ah 
dste 

vam vam 
suid 

sveda 

ard 

svan 

stan 


mananh 


stanayitnu 
lu 


vart 
varttaté 


émz (from 7) 

mar mar 

mrityu merethyu 
mrita [ava] méréta 
martya mareéta 


APPENDIX 


Greek 


hesthés 
aod, aemt 


petomat 
epipton 
epipte 


peteinos 


hezomat 
hédos 
schizo 


terpo 
damao, damnémt 
hippodamos 


lambano 
lépsomat 


pleo 


mnaomat 


menos 
kheo 
khutos 
dakno 
déktos 
kraino 
hémat 
héstat 
emeo 
hidroo 
hidros 


steno 
luo 


elm 


brotos 


Latin 


vestts 


ventus 
peto 


cado 
sedeo 
sedes 
scindo 


scindunt 
jindo 
jindunt 


domo 


ungo 
unctum 


fluo, pluo 


memint 


mens 


creo 


vomo 
sudo 
sudor 
ardeo 
sono 
tono 


tonitru 
luo 


verto 
vertit 


€0 
mortor 
mors 
mortuus 
‘mortalis 


English 
clothing, garment 
to blow 
wind 
to fall, fly, seek 
I fell 
he fell 
winged 
to fall 
to sink, sit 
seat 
to cut 


they cut 

to cleave 

they cleave 

to be satisfied, please 
to subdue 


subduer, of foes (Sk.), 
of horses (Gr.) 


to take 

I will take 

to anoint 

anointed 

to swim, sail, flow, rain 
I think, remember 


- mind, intellect 


to pour out 
poured out, offered 
to bite 

bitten 

to do, fulfil, create 
to sit 

he sits 

to vomit 

to sweat 

sweat 

to afflict, to be on fire 
to sound 


to groan, sound, 
thunder 


thunder 
to cut, loose, pay 


to be, turn 
he is, turns 


I go 
to die 
death 
dead 


mortal 


Sanskrit 


amrita 


amritam 
dar¢ 

vid, védmti 
véda 

vidma 
vettha 

chi, chikets 
pu, pundmi 


tap 

prachh, prich- 
hami 

Spa¢ 

tras 

na¢ 


Spare 

mas}, majjamt 
lag 

prich (parch) 
prikta 

arh 

loch, lok 
Gloka 

ruch 

vach, vachmt1 
vach 

taksh 
takshan 

budh 

vap 


vrish, varsha 


bhanj, bhanajmi 


bhuj 

bhukta 

krip, kalp 
bhaj, bhaksh 
kup 


Gru, crinomt 
jiv 

van 

kshan 

kshi 


guh, gudh, gud- 
ha (hidden) 
kir 


Zend 


amarhka, 
amerétat 


vid 


tafs 
parég 


¢Pag 
tare¢ 


nagus (cor- 


ruption) 


arej 


ruch 
vach 
vach 
tash 


vap 


var 


Gru 
jiv 
van 


APPENDIX 


Greek 


ambrotos 


ambrosia 
derkomai 
feido 
foida 
fidmen 
vistha 


skeptomat 
tréo 
nekus (corpse) 


lego 

pleko 

plektos 

arkho 

leusso 

leukos (white) 
leukos (white) 


ops 

tikto, teukho 
tekton 
_punthanomaio 
huphaino 
hersé, ersé 
frégnumi 


phago 


kluo 
bioo . 


kteind, ktinntiimi 
eukti-menos, pert- 


kti-ones 
keutho 


krino 


Latin 


immortalis 


ambrosia 


video 


vidimus 


SC1O 


puto, purus 


(pure) 
tepeo 
precor 


specto 
timeo 


necare, nex 


spargo 
mergo 
lego 
plecto 
plexus 


lux 

luceo, lux 
voco 

vox 

texo 
tector 
puto 


frango 
fruor 
fructus 
car po 


cupio 
cluo 


vivo 
venero 


cerno 


XXIX 


English 


immortal 


ambrosia 

to see 

to know, see 

I know 

we know, see 
thou knowest 

to perceive, know 
to cleanse 


to be hot 
to ask, pray 


to see, observe 
to fear, frighten 
to perish, kill 


to touch, scatter 
to sink, merge 

to touch, lay, gather 
to touch, twine 
touched, twined 
to be worthy, rule 
to look 

light 

to shine 

to speak, call 
voice 

to fabricate, beget 
Carpenter, weaver 
to think, ascertain 
to weave 

rain, dew 

to break 

to enjoy 

enjoyed, fruit 

to cut, pluck 

to obtain, eat 


to be excited, angry, 
desirous 


to hear 

to live 

to love, worship 

to kill 

to dwell, well-built, 
dwellers around 

to hide 


I scatter, separate 


XXX 


Sanskrit Zend 
pa, pibamt pa 
papau 
patum 
gar, jagarmt 
ajigar 
pish, pinashmt 
pishta 
kamp (to 

tremble) 
(nt)dhana 
bhandmt 
stv, stvyamt 
sytta 
nah 
dramt 


adramam 

apddran 

di¢ dig 

adiksham 

adikshata 

ma, mamt, ma 
mime 

matra 

trap 

trup, truph, 
trump 

yat 

mard 

mamarda ° 

medh 


Nt] 

ap ap 
apta 

bandh band 
yuj, yunajmt = uy 
yuktos yukhto 
yuga 

lup, lumpdéma 

luptas 

sach 

bhraj 

bhrijj 

dhdv 
pach _ pach 
pakva 

lamb, ramb 

yaj yas 
yajya 


APPENDIX 


Greek 
pind 
pepoka 
potos 

eger, egetro 
egreégora 


kampto (?) 


thanatos 
phoned 
(kas) suo 


(apo) dranat, 

didrasko 
edramon 
apedran 
detknumt 
edeixa 
edeixate 
metreo 


metron 
trepo 
thrupto 


zeto 


medomat 


n120 


hapto 


seugnumt 
seuktos 
sugon 


hepomat 
phlego 
phrugo 

theo 

pepto 

pepon, peptos 


hazomat 
hagtos 


Latin 
bibo, potare 


potus 


pinso 
pistus 


SUO 
SULUS 
necto 


dico 
dixt 
dixistis 
mettor 


metrum 


mordeo 
momordt 


(ad) tpiciscor 
aptus 


jungo 
junctus 
jugam 
rumpo 
ruptus 
sequor 
fulgeo 
frigo 


coquo 
coctus 
labor 


English 
I drink 
I have drunk 
drunk 
I wake, rouse 
he awoke, I am awake 
I pound 
pounded 
to bend 


death 

I speak 

I sew, patch 
sewn 

I bind 


I run 


I went, ran 
they ran 

I show, tell 

I showed, told 
ye showed, said 
I measure 


a measure, metre 
I am ashamed, I turn 
to hurt, break. 


to strive, seek 
to rub, crush, bite 
I rubbed, crushed, bit 


to understand, to 
think on 


to cleanse 

to obtain, touch 
fit 

bind (root) 

to yoke, join 
joined 

yoke 

to cut, break 
dissolved, broken 
to follow 

to shine, burn 
to roast 

to run 

to cook 

cooked 

to fall 

to venerate 
venerable, holy 


Sanskrit 


sru, sravamti 
snu, snaumt 
stambh 
stambh 


stambha 


tra, trat 

mt, minamt, 
minomt 

lap 

craddhaé 

¢t, cete 

cank 

anch, anka 

pig 

gunj 

aj 

mrtj (mar) 

vrij] (varj) 

sthag 

sprih (sparh) 

hary 

nag 


ghar, gharami, 
jigharmi 
tj 


tigma 

trish (tarsh) 
dé, dyémi 
daman 

di 

skhad, skhand 
par, prparmt2 
par, piparmi 
pi 

bhé 

bhas 

bhi, bibhémi 
idh 

smar 


sphalami, 
sphulami 


vaksh 

ga, jigdmi 
agdm 
raksh 
kvan 


Zend 


ct, citi, caété 


anku 


az 
mares 


na¢ 


tt] 


taresh 


par 
par 
pu 


mared 


vaksh 
ga 


APPENDIX 


Greek 


reo 
neo, nao 
stembo 
etaphon 


thambos 


téreo 
minutho 


lako 
keitat 


ankulos 
potkillo 
gonguzo 
ago 
omorgnumt 
etrgo 

stego 
sperkhomat 
khatro 


khrio 
stizo 


stigmeé 
tersomat 
deo, didémi 
desmos 
diemat, diomat 
skedannumi 
perao 
pimplémi 
putho 
phaino 
phaos 
phebomat 
aitho 


sphallo 


anxo 
baino 
ebén 
alexo 
kanazo 


Latin 


traho 
minus 


loqui 
credo 


cunctor 
Uncus 


pingo 


ago 


tego 


nanciscor, 
nactus 


(dz) stinguo 


torreo 


(tm) pleo 
puteo 


memor 
fallo 


angeo 


cano 


XXxi 


English 
to flow 
to flow, swim 
to prop, shake 
to be stupefied, 
confounded 
stupefaction, 
_ astonishment 
to deliver, keep, draw 
to destroy, diminish 


to speak 

to believe 

he lies 

to doubt, delay 
to bend, crooked, hook 
to paint 

to murmur 

to lead, to drive 
to wipe 

to exclude 

to cover 


to obtain, 
obtained 


anoint 


to be sharp, pierce, 
distinguish 

sharp, point 

to thirst, be dry, roast 

to bind 

bond 

to fly, haste, chase 

to shed, spill, scatter 

to cross 

to fill 

to be putrid 

to appear 

light 

to fear 

to burn 

to recollect, mindful 

to hesitate, deceive 


to increase 

to go 

I went 

to protect 

to sound, sing 


XXXli 


Sanskrit 


Zend 


much, munchaémt 


stigh 
hléd 


sphar, sphur 


APPENDIX 


Greek 

apo (musso) 
stetkho 
kekhlada 


Latin 


mungo 


aspatro, spatro 


mrt, mrinadmt marnamat 
rinomt ar ornumt 
érta orto 

Ginj $130 
Sphurj, sphiirj spharageo 
krit karet kertomeo 
nid oneidizo 
rad 

manyu matnomat 
cam, cram kamno 
day da dato 
bharv pherbo 


English Sanskrit Zend Greek 


Sun 


Moon 
Month 


Star 
Light 
Fire 


Splendour 
Light 
Shade 
Shadow 
Day 
Day 
Night 
Heat or 
Burning 
Snow 
Winter 
Cold 
Cold 
Breath, 
Air 
Heaven 
Breath 


Breath, 
Soul or 
Spirit 


suryas 
sunas 
mas 
masas 


tdran 
astran 
agnts 
dtars 
lankas 
tvisd 
Chaya 
abhram 
dinas 
divas 
ni¢, nica 
tddham 
atdhas 
himan 
haiman 
jalan 
jalitan 


‘ VAYUS 


atma 

danas, 
Are 
anilas 

diman 


hvare_ helios sol 
mao 
mahya men mensts 
(plu.) 
astar astron 
tereon _ Stella 
Aiglé  ignis 
athra 
luke lux 
skia 
umbra 
dads dies 
NUX nox 
aithos  e@stus 
estas 
cheima hiems 
kélas gelu 
aer aer 
asma 
anemos animus 
atmos 


orirt 
ortus (risen) 


radere, rodere 


Latin Lithua’n 


saute 


ment 


astrum 


ugnis 


SBWESA 


diena 


naktis 


ziema 


szaltis 


Gothic 


saul 
sunna 


menoths, 
mena 


stairno 
anhus 


liahath 


dags 


nahts 


ahma 


English 

to remove, free, wipe 

to ascend, walk 

to rejoice, be wanton 

to quiver 

to kill, fight 

to go, rise, excite 

he rose 

to hiss 

to thunder, crack 

to cut, cutting (as 
language) 

to reproach 

to scratch, split, gnaw 

anger, to rage 

to be tired 

to divide 

to eat 


Russian Gaelic Cymric 


haul 
soluce huan 
miesiac mios mts 

’ 
ogn 
lirez Uag 
swiet 
sien 
den dan dydd 
nocs noiche 
aodh été 

zima 
choloo 

awel 


English Sanskrit Zend 


Wind 


Vapour 


Atmos., 
cloud 


Water 
Liquid 
Water 
Liquid 
Water 
Sea 
Earth 
Earth 
Earth 


dation 
| Being 
|Rat 
‘Cock 
Tooth 


| Birth, 
Werace 

' Father 
Wife, 

- woman 
’Woman 
' Horse 


| Ox, steer 


|Ram, 
sheep, 
ewe 

‘Goat 

Buck 

| Product 

|'Hog 


Soil, foun- 


vdtas, 
vatts 

dhukas, 
dhupas 


nabhas 


udan 
vaudan 
ap 
apnas 
vart 
mtiras 
gaus 


ara 
dhara 
talan 


Vasu 
muUusas 
kukkutas 


dat, 
dantas 


janus 


pitar 
strt 


jant 
asvas 


sthuras 
avis 


bukkes 
bukka 
SUS 
sukaras 


vatrt 


Vohu 


Greek 


aeles 


thuos, 
thumos, 
tuphos 


nephos 


udos 
udor 
opos 


gé, gata 
era 


le’ 


ousia 
mus 
kikkos 


odous, 
odon 


genos 


pater 


gune 
tkkos, 

hippos 
tauros 
ois 


bécon 
béeke 


SUS 


APPENDIX 


Latin 


ventus 


nubis 


udum 
unda 
aqua 
amnts 


mare 


tena 
tellus 


mus 


dens 
gens, 


genus 
pater 


equus 


taurus 
ovts 


SUS 


Lithua’n Gothic 


wésis, winds 
wejas 
dussas, 
dumas 
wandu  wato 
uppée ahwa 
mare maret 
gawt 
airtha 
uisan 
dantis  tunthus 
gymis = kunt 
fadar 
guens 
stiurs 
awts awt 


Russian Gaelic 


wietr gaoth 
duch, 
dym 
nebo . neamh 
woda 
moré mutr 
talamh 
WeESZEZ" 
MYSZ 
koczet 
vatia 
zena 
edch 
owen uan 
swinta 


XXXllii 


Cymric 
gwynt 


niwl 


cok 
dant 


kun 


cena 


oen 


bweh 


INDEX. 


References to the Introduction are in Roman numerals; and those to the Appendix, 
also in Roman numerals, follow those to the body of the Work. 


AbanvYashtithistorical‘legends in............. 7. . DRASR. 2.) 4 | SPAT 593-594 
Achpmenianidynasty, fall of ..2:n25 4 Woe sa... 2 i a ee 3 
ACEI Ae a RR ea ose ee pre Shalt s RRR ER A OT a Eds Ot ae ee 149-150, 153 
Actikies?) on. Sanskrit, Zend, and Joatin sige... eae te ee ee ete eke 149 
ACtG=VIEGNOLUS .. - 2a osiele aw Se rte aa ete ee eee a ae ca ee ee 321 
Actyat, the word 2 oi csace suv ¢uhlcas ortega in ook aS) TE ee eee ae er 455 
AGewat-Eréto's. + sss «Hates Give ct eer is Win aes: 450-451, 561 
Actvat*Eréto}'ai*Aryan Chieftains. ... 220%... SOME... ee. ee ee ee 450 
PACVINAUWS sic 4:4 anger sj doese Utele eon ee gah Pia sel koe SRMEEI ete Se  s 491 
Acvinall rose with the Sunat the’Vernal Equinox, 500\B. CP. 2. en. ae 491 
PACA IO Ts ek sae aeCa ate Pant TEN SOE IP ah. PEM etl bo Rice octets fy sans 2 369 
Adam KadmonAdam Kadamun?@vke.. .. 6 SR 366 
Addhanari and Maya .2 35 ccs eee Oe os alae pe csn ee ie ccc ee 469-470 
Agshmacs can tencane emer 2 Se Fee mC R ET ce Wt APRS BA os 118, 608 
Afghar language. . re ....ceeRs, ae. | Atha T . UGE. LOE, Rea ae 83 
Afrigans, the, (blessings)... teste nei © leat. a. etopendi one ce nae oe 348 
ASTI, Ss Rey sie 6 an Wb ook > aU PRU Ow acetate fo ss ane 456 
Ahuna-Vairya;an interpretation ote ys utc. cs on - gu aca ee 106-109 
Ahuna-Vaitryadirst recited byZarathistra.: creseiens Geeks «ee ee 587 
Ahuna-Vairya, great weapon ofjZanathustra:... sind. . sama. - pee meta ee 604 
Ahbuna-Vairyajhext: olde. deptepan ooo) eles icon aeepete gene cin alate 7c 106 
Abiina*Vainya) the prayer > tieanane + GR ees = crc: ee 105-110, 279-281, 296, 509 
Ahura acts and speaks through the Amesha-Cpéntas........... 000.00 ccc ce ee eee 350 
Ahura, ascription of thisiname to Deity. ...... asupS... 20005... 479... ZAR. 612 
Ahura—Beneficence, Power, Dominion, Life, Health and Power of Production...... 612 
Ahuraas ‘omnipotent and omniseient.).. 70. SERRUNS POOR eee ee 
Ahuravis the primal Light)... 95... RN TA... 8. 110 
Ahura, likesGod, is lnghtsa: pure Spirit... stent cee tee 354 
Ahura, mereinl and’ beneficentig . .i¢.- a. eee es Cee eins Sites ie es dee 
Ahura never vindictive, jealous, angry or cruel............... ech Rods aici gah eee 353-354 
Ahura notipiesexvial7:,....0.-e EN ee OO ee 354 © 
ANUTa NOtUMAge 2.) oer ema tele, eee Pe eee ee re Me Rie 354 
Ahura, the absolute and perfect Light, Life, the Good and True................... Soe 
Ahura; the pisnta eee <'... . cid ceccelebacdrs Loe ee ae 612-613 
Ahura, ‘the essentigllight 0.5 odes. cx aie ast ae ee nina re 169 
Abura, thes, Goods Dwelling’ of) ai... san een. nec = ee 133 
Ahura, the wos cpm wae «.. . a-..cBute wai eks cho scene ah eens bat eae ne eo 161, 350, 351 
Ahiita IVa casi eye Mee rn, «wd ies & rc cae eet et ee 103, 115, 350-354 
Ahura ‘Mazdavand aereation? ..; . . ..\fegis.: ce eee aero oy) ci 350-351 
Ahura .Mazdaand Jebovan, each “727953000 @ . nas eevee ot. oe 352 
Ahura, Mazdavatteibutes Ole. |p ee. sh a oa 353-354 
Abura Mazda, cereationtby, miss oc... ce «cles sites Pes a Se eed 273-274 
Abura Mazda, Iranian ideaiat, contained in the Lord’sierayer......49 26.5) 02s eee 218 
Ahura Mazda, law of..... Ger tS alate van laure Berets ce UERe = 9s ip is) oso ae eames ee hae ee 382 
Altura Mazda—Licht:Beine aes, .) ssl Soe tees ~ Sate ee ee 165 


e 


INDEX XXXV 


Ahura Mazda never capricious, cruel, jealous or vindictive.............0....00000. 210 
Ahura Mazda, no hint of the origin of, in Zend-Avesta.............0. 0.00 0..0005. 352 
Sei UVa Za NOt ERM eo RE IR ID nara eat etal eee al eheetel al sl atatet cle al PRD 361 
Ahura Mazda not described in the Gath4s.. 2.0.0... 6 bee chee cece eee enes 161 
mnura Mazda not visible to Zarathustra. ccc ceecccecce cee ea ces) SLI BTY OMe, UBS 350 
Ahura Mazda, originally Asura Medhah, i. e., living dispenser of Wisdom.......... 26 
maura Mazda; “place” Ofc ccccccreis  ETI VEPPRAM NS af 108 
mura Mazda, potencies-and attributes of-.-.- + 2.0 e ee ce 29 DUONG PIO BPI 2 263 
mura Mazda rules through Vohi-Man6 oi... cer ee PORE RI PEE OEM 382 
mmara Wada, -72 attributes of .. -.-.-- 22879 JS, DLNSse91 JOU OD BPR BUBAA JIM ONL Net 351 
mura Mazda, the Creator! ).../'- REPSOL es ot PI RT2 ODI FE, BOAT ARP A, 8 31 350 
emura Mazda: ‘the Creator of-the Gathas - + - + SV RE1O POM MOS 10 ILS JOU GAMMA D EE 0 b>) 140 
Ahura Mazda, the Fashioner (creator) of the cattle........ 0000.00.00. 000 eae. 118-119 
mmnre Mazda the Very "Deity soe re roe ecco rpuperrnes oye ore by vy res 621 
mire wiarda the word! 24).*. 08-4 sete tt BIOGAS OFT DU6 BEST9G7 111-113 
maitira Mazda—yY ehuah +. i.ct cece retreat FEU, BOY 98 | POL AOS ERI BE 162 
Ahurian and Vaidik faiths formed after separation of the Aryans............... 588-589 
Ahurian and Vaidik faiths, religious and moral teachings of, much alike......... 589-590 
Ahurian and Vaidik faiths sprang from an older faith... 2.2.2... 000.0000 0000...0.... 590 
Ahurian and Vaidik faiths unknown to descendants of first emigration............. 590 
Berurian Custom, tne: tey sce ccc cee SPUR SIES, MO DIQQIRE INN F878 BEIVIG > BE 502 
eorunian faith: cause of extension of 4/0 /seece0 2802028 2 SO RORY SIS: 3 8 FRI ae PP 575 
Semetia Crestion@ the ss fons ana ee ti vetdan cen nni ene ee SURE a) 131, 186, 502 
eeruriatt reneion and Chitstianity <4 si CRO BA RIRD SH.» LEIME ONTO REINO 622, 624 
Ahurian religion caused no schism among the Bactrians...............0 000000000 7 
menrianrrengion. essence'of se 2os07 F720 ¥rcer 28s cee OMY Ae IOENRL PRON pd ba 
Ahurian religion first taught by Zarathustra.......... IS UCP 68 DPVASAYT BRIO PM 603 
SDE ee oe eee OPEN MEGS Se eee tec n rece sok este perc P RABBIT ER a PP 370 
Seana fire in the fonic philosophy ae eee 2 7) 29 A B19 aos LEVEY OPS: 462-465 
TE VATE Stee 8 PFS ASSO G8 8 ROP oN AE OO Mee, 557, oso 
ervanc isnyoes se hers. eek tee C2 oes bees bospaneveeriarr hese serge 28rs 287-310 
mar yaina telryo, the*prayers ses frnisseststiiscsseesscereane ss) ber ebdes he hire ee 287 
eTUdi Vaca feos isi fF fee ee ed) eee he SER rs EP RERS 82) SERA SS PEPE eee 557 
eer yvatie Vaeja—-Dactria :orsiirissicieberrerconserers hd pusn iss Pee ROe, Ces Bit 541 
mrvatir Vyacjn, yeovraphny Offer Perri sgetecri yes nest she Passed rages PP 549 
meat Vaeid; irripation Olsson 2 se Ffets pss OTS OPE BADIM PRO U 72 70; 538 
Beat rite ACTS IOCATION- OF neers Cerra ay it ee Soke ee CER ee ol dee 76, 549 
mirvais Vaca, viountains abouts; se5rsersrrheerseyrsseereneee hee Ree Aw 539 
miryana Vaeja, the first country (Kareshvare)::2:2:22h.02e025 abet ransresidee. 552-553 
MEOVONNA etree rece ee Phases aeeds se pases hes cas sc PES a 338 
Seventae the physician: 72h nee Se Rel a ee oe ore OR, OY PBR AS 335 
Sawicritnernia prayer period oi F2ecrseers es eeteseresesrederygies) PAR S 193 
mea thieeadiins); thers sso re sect RS BEY Bates? PE JOT BY FOCI Te Ae 54 
Sere Manteo: ADEN: MV AIL,; (NIG VAL YEO, GHG, PIO Aer ebe bese MOTI? MY, 116-117 
mkO-Mand, Opposite of Voht-Man6: 9 2.0)\.L\\4 Bi Danaidug good 2:9 .p0399) WD AL, 116 
Meee Mand; the: words: 0: ::is:c::irsder er: 49 SUMO 0 Favor Al .nomIg? UD Ato 176 
meeaiiae iariguave S0uteess ioc crite ice tress deetestirsecsseveer se PRES, 86 
mureraran, cuter Or the ryades.. . Sse nes tenes eee Oh PI aele  RUUe. 486 
Aldebaran, rising with the Sun, announced the Vernal Equinox, 2500 B. C.......... 483 
mmm Llebraics: 2; irretoveerrs ccetcctorss fone e POM OP FU 104 


Alohim, Hebraic, equivalents of Amésha-Cpéntas...........0 0000 c cece cece ee eee 41 


XXXVi INDEX 


Alophyllians..525 $0; 9a e.- autto bail ee Lost» Jouty eeneinitans 19% ‘sp unten Mh 48 
Allophyllians, the indigenous races of the cradlevland}. inies ods- ke teid orn cnn « 42 
Amérétat. 40 20 PERRO on oe BE NOUR RU, De Dee eee 405-409 
Amérétat—Amerdadhem, iti The HO PRG. POU ie Oe Oe. too ha okie oR 103 
Amyerétatvand Hatryaty.......-n.celeve «ono eee ee ho 158-160 
Amérétat, themwordieey? jo. .asnecelt- anvil «ae halen eso A. Silence 165 
Mimeretat. Undyinoness or Immortality... ... s.cee ) eee tee eee 169, 289 
Améréetat..7airica the opposite of... . .. - td: toy Rete no oe eee 117 
American Indian languages....... <3 «+. ..--5~ <>. Sneed acest ee 37, 88-89 
American Indian languages do not resemble each other..............0-000eeeeeeee 37 
#nerican Indian tribes separately created | 4. se 62. 0c ee. ween eee ee 89 
American Indians not all of common Origin... . see@daal> aden sedans) alee 37 
Ameshas the word... .a/...0n = ses eeu, «ooh eae ac tae aa ee eee 175,.374 
Mepesha=Cnéntasis sn nuntesed be OE oo Introduction vii, and 103, 107, 161-175, 363 
Ameésha: Cpéntas.and the Sephiroth. 4. 0:. .. 0... oe ne ee 356, 358 
Amésha-Cpéntas and, the,sewen:planets). @.-ntnn0. May o> oo... oe ee 373 
Amésha-Cpéntas and Ursa, Major ace de -ncitnsacod eatin harnxc? eftiel a 161-162, 374 
Amésha:Cpéntas, antagonists.og. opposites, Of none ren aciciutte: .edtied shiek 117, 176-179 
Amésha-Cpéntas, continuous emanationiof .otto-cc most axeina-ciiel biel bene 372 
Amésha-Cpéntas, equivalents of the Hebrew Alohim..............2.-00eeseeeuees 41 
Amésha-Cpéntas first worshipped by Zarathustra.-....... 0) ..c.. sae Ue 606 
Amesha-Cpéntas not®Archangels..... |. 400k i. Jy oe en 103 
Ameésha-Cpéntas, number of... /.5.......:- era GENS nig ee Snead “ite 213-214 
Amésha-Gpéntas, opposites of, were emanations of Anra-Mainyus................. 358 
Amésha-Cpéntas, prototypes of Archangels¢y. ads anoee a -ineidae declan ox datias ae 162 
amésha-Cnentas avs ot. the eltysmi so. sacl). oc ee oe, ee co 289 
Amésha-Cpéntas regarded as spiritual beings. .patesdaca<S-sel-dtersnd ape ties ae 41 
Amésha-Cpéntas—-Yazatas . 0.22 tous vcs ses ee dance ols See ee ee 434 
Amoo River—Oxus tiver or aibranch Oluit. fic son <asdecmpnttds ellie ree eee 540 
Amoo- etver source Of oc. oj Mek Leto «.._iaiu in  aeaae 541 
Apagritess the, 00. w,- Bm Bkkovs ihe oh Median tie aa kas At nee a 
ye a en ee ie ee Le See 406 
ABEHASDONS .f..5 .hOMMMR Cd «7. aes GRRE <, Rion Aaa eget gene rear 63 
Apahitasthe-word..« : pen 2.\ a Baits... Sees «ue cae . ene ae eee 471 
ADSXIMEN CSE th ik ae fe eo, wea ici 463 
Ancient religions,-traditions and historians..,¢ ........+..-.-4a aeteatt Hee 38 
Andasstheopposite of Asha-Vahista.. @. 102... .« «le bone oe) ete ee 117 
Apgar, themword tee... ... . feats iele ily onion ase ys) Ice as oO ee 176 
ADP TRS I is ce lg, i i eM ge es ae oo Se 259-260 
Angro-Mainvus-sWark Spirit :...2.0.525 8. toccl soe dees | eee ee 214 
Animal and vegetable creation still continuing.............----.npiaimeries md + nom 47 
Antmal Jan pias ese tee siti §t nfs 4 hie us OMe eas Z's Scie hse ele ac 87 
Animal species do not all result from a single pair.............: a44- (emnth eG AMER 66 
Aneiretal ducPerromre: weet. 4 |.» © ibe dee fee ee ae ee 3 
Anquetil du Perron, hissbook published in 1771... .. . .Awad#.Adalh In etianonn - AA 4 
Anquetil. du; Perron Jabours of,.difiiculties of.,......2..2...-..... >. baemeale eee 4 
Para, Mainvls ¢ ac seer Bees 5 ud Ces wh ee a Ne, se gegen 353 
Anra Mainytis—Angt6-Mainyus.........2...22.-00.4ss sent inek Vedi ter tada a 175-176 
Agra, Mainyls, thegbenpenttcmtctas,“t. berdoth ibe Rectan Miwa atech adlecdielin nshin inal 33m 
Aira Mainylsstheswotd seems a: . << (alee ue... es 115, 163 


* Apthropomorphisms. mip eue: vee 5 2 «+ <-> scales aaa 20 a he RN ee 164 


INDEX XXXVii 


Anthropomorphism, Kant, Hegel and Strauss on........... 0.0.0 cece e eee eueus 164-165 
Ppa sthe word. A whsewn sess cc. c ss  BURHEU) Jo. nO eIRees Phe. ud ed zon agsuensl n 483 
Apologs of Zarathustra to be accepted as parables. ........0.00.00 00000. c cece ee eee 126 
PURRCRORIA vd da nid OOK CV awa hess cet ns VDARTECOD SY JO-VPR VER) toon oyptursl A 58 
Prsonosiahiaraquaitisgorlse. 1614) Auge lee. ane 19 Asow oil) lis .zvygsuarsl a 554 
mracnosin, Kandaharsed vss... FQOUPTOUE. 1003 1) SIGRU RNS WO Opal .esusyyosl a 556 
perm aoa tava Now. Pepin reid. ck a caer dD. Se eel Deeg co usupnal n 542 
puriljisea of ichahge.of levels ofea od. cc ccc secccncasvasan ds POONER OF! Peas! pHs! B Ti 
Brainiaraface,-oriziniotmeWonaldson)..a.iiiciresceessetescee see eer 67 
maarat Mountain; location:of....) i) QUUDI,0) DUOLS .bosl-olhe1 90) Jor Rolain oO 50 
Archangels, Amésha-Cpéntas the prototypes of.......00 000.000. 0 cece cece eee eee 162 
mochangels;.Hebrai¢liuwtiah Jvestal.i..- (3) eubalon) poo! baswieeW pode: 6. 103 
PIPONSNFCISLENS SEVEN h ss eck ese evadsisi scares « PO. 00D Ane” semiigig. A 162 
Archangels, the seven and the seven planets....... pian car 29 SPQOUIIE IE 19958 St 373 
mrcnangels) the sevenjoriginofaly «....0lecciow)- clarence Malet hl aIDEID 9367 Pp. 373 
PCRS ALCP Ka ee se ees Tone re tate erarei he tate ee ED SME, Be, 98 2, 1 
Ardeshir, collection of Zend-Avesta by... 0.0.0 eo) eee ee oP NI SUE fl, 2 
mruipenest——Asha .Vahistaw.. 56... ..nccn ween tiene UO POLIS, G10) 816098 f. 103 
Prmnvecara Wide Wetnmeeen Oi. 2254. Ne Lies cede eens ict AO ROMO SIG Ugh. 467-472, 560 
pedviciicas the Oxugeta nies) booion al. PALO! 24 OF onwon won, emigre 471, 544, 560 
retail ea EOWA oc is Sw AA SS ee Vk ye toe nos AO BE] DI: ae 471 
mrejateAcpasecat aes 209) JO. 7asUbe ono Dns amingia to snojeve sno.eyvad 2p. 601 
mrejat-Acpamthe:Zer. Affshan........ 982979 2919004 2oblo bavel .goseagin en, 562 
PurjateAcpahiwirma's: offering: ton of his. tvawel agense cinco BANOS pos OF, 21h 577 
Aria—Herat....: By KAPUGS si-o: ty ine Tas Bll te rate tans torte hee Suita ate toate A, BOLE BNOPTH III, sede 58 
Pitictomets Dinmassasihes.col. \/ntgA thie aee hls testers eth tere vo etetons +40 DIROR IBYSUNIG, #8. 556 
Pmiiasenenwordwaslicxt. iat Aacetinernlet, msiee7// oviige, 11 eusingsy | bap estimec, @p. 79 
peocronpin (ArayakuAnpayin)iperatensob-s..-.-..o92enugl) lo poedonerd jrlme orl) pm 368 
Pamaiti: lsnuuagew lie .BacthiamTemalnes! Ane iiiiw, .vudrleng dle sone, gis ef 109 
Pemaeaiths ARIA rations carpe Ulan. wc scx F< 004 ns Ke vA een em sy al Op A893 138 
Pathak et tOO) ho la dese ddany dn capdyenadhavavedeuvus, carte PRRB RY 615 
Pest RGbeRO Ts wi. wk chiaeenlin beuneck las siusscunud « SAQSOGIIS 173-174, 404 
SUM, WNL pesca k ek KEE E YE Pee e ds ds aekar seen AOL DOI pees - 557 
RCIA IA RQUA GC x wn coin cocinp edn Arter tin niet AZIM JOAIG BH, Ries As. 84 
PMEGIAT MICTATION:: «~<a wh ea wren nos wots 1 COPELAND THI OA PIE A ae 7 
BOCA ACE nein sco 1w <ataiindotalrat niatntataretals vitor SUMO REL ON), lodiogpielved) . £ahe7-,; 79 
mmnorican language a Cymric dialect. cc. ccsnccemarecare LOU JOOML ON .eidad- 84 
ASME AOE poy Aaa eer ds ae bodgd 4 odaed thd acd yi geOm. O01 .p7aid: 417-421 
OS TEA CS | a i i er. | |) eee see ae 420 
SEMENE ANA CERVOCUION 50551. <, Av a ae awa ade won oF) Rss dala 4 ony 0 eae eeeTRIT ON 78-79, 336-339 
Reeth NI ATS a1 5s ware ean oe ese Cie Fhe rine RAR hgkhinck Ki Re wes. evens a 614 
Punarancestors probably ‘Tatars. cn. k un Gere edn aru ektones UINY 942. Ea QORdE 211 
pewemora dips id) (Spiegel)tiins.at,.toadale ved die. Ra @lia wh bs esc w cons « FSRROGME 74 
Aryan dates: Irano-Aryan, Indo-Aryan and Proto-Aryan................000000- 32-35 
pLyendictonary has intensmindividuality..........svisarecverssscsssee UO 64 
Pattee Davisiony DEtIOdiOl J... 5 05 once n sds ev ewsuewweunnrnrs il B29VEIG oS Ye 69 
mean, epochs; chronology of... .\....<+ow«.se~sk~ussaec BhPO8).. 1a Jotee lds]. 32-33 
mayan grammar has intense individuality... .....c..0unsurwn esuueswannrncendlaace Lam 64 
Pevan infidels jizi. 6 ition arene? sagt. 2ebeY. naled. bosobasls. oood bed wd 388 
Rey ambheen 6b Gin. ineraicnardivtehibipatersts-<ceraceiatis Parenter nerateosniner a of THLBUGA, Dobp yO UE aX 537-549 


mryaoiland sthe area.and. products of x ..0.dh.e00~~guensitieiay. bed: behecesa solel4 546 


XXXVIil INDEX 


Aryanjland, the proof of location of., .....0 waiest2 bas lage. Joes .meitiqromenet 545 
Aryan language has had but one generation of dialects. ............ 0.00020 c sue euee 63 
Aryan language, numerous, dialects of . . esléerec. em -batiooon.sd of. a3sJeudjoush. kee 63 
Aryan language richer than any of its descendants, ,.......0007.n00v0ecs4-delOn 64 
Aryan languages, all the work of one Creative genius (Max Miiller)............... 83-84 
Aryan languages, found older languages in their migrations....................00. 48 
Aryan languages; crammaticalifeatures of.,,.....2s0ccaccrcrrvssavesertens 1G Se 86 
Aryan languages in) Europeils wi)... ns vyeuess be veeverest@ devel 10-4eRels le eee 86 
AryanuMajesty; theyenstits. ss 5.c28 0520000230232 cee nd oebianeth). to aime. soem 517-523 
Aryan migration from the cradle-land, 11000 to 10000 B. C.............0...0..006. 33 
Aryanimigration to Sogd:and!Bactria: a), Jo eauetetors odd aetabaD -asleimA..sloene 33 
Aryan migration, ;Westward fromthe dndus (?) 0.5. oe. ae nee: 21 s.nDieel..2leene 59 
Aryan migrations, Donaldson om... ...3..00e0000sareeesrav> vis HOURS Bi algae 67 
Aryan race, an heirloom of......... Leena otal tevoaastirbhallny ie ome Bisdas 116 
Anyan race, cradle-landsofgahiwath.....>>20%0e000211..10-beiIO .Beved ond alaen 47-48 
Aryansects;ithethreess seven pikeeteis. 5 a2 Be te 24 
Aryan separation older than Agni, Indra, Varuna or, Vishnu...........0..0 000.0. 004. 616 
Aryan separation, period ofs z.@pewiehi ale ccevavdpecetes ss - IRIAOV: BreAPeieaeed 588 
Asvanistogkyreightabranches ohragus tho, 4... x os 1 vba van «eee eee 79-81 
Aryamtype,toriginal, now nowhere, to, be founds)siss)..... 442... 8h ond. mabe 64 
Anyans,’ cradle-landiofgees hiner, be, Zarsth vette. 2. oo weaecee ce sc it PaO Seo 74 
Aryans have one system of grammar, and one heritage of root-words............... 63 
Aryans, migrating, found older peoples everywhere. ....... 00.0000 beeen ees 48 
Amyans,'no'schismjamong: 23). orbs csepeatlione.ot Adte.-Motoaingto.a amet..aqoA-ds 587 
Aagyans,iprecanous: lives, oleg of Ame hanenly. ic-c5 0. va colcan dae eum ‘cae alae 124 
Mrvans, ‘primevalyhomefotie PMP. oo. 5.» 0:0 ecceale sceper'p we otic d clesai hele ee eee 16 
Aryans, Semites and Turanians in early Western Asia.............002+5+huuee Dale- 42 
Anyans, the eight.branches of (Bunsen).......-00++00.+.. (sbesuad. Aoveies aioe 79-81 — 
Aryans were once all one family, with one language. .........0000ceerncncenarnchldh 63 
Asplepias=-HaGimas 0, «oi oases ede eceleimibi ob muatdnestine nar OER eNTe He We 254 
Eo AC, ne ce tReet Oe MR 5 109, 157, 168-171, 387-391 ~ 
AshatValnista—Ardibehest ..,.¢ceeneu>eneperpnnewnvanerseenesess ss DiOwOoa ate 103 
WeliasVahista , FF ire:andglruth « cases. eaten es cde ee la ae 114, 169 
Asha=Vahistay:the fire of the forge.....)>-snenrcrcacvpaoncusancnnae RRM DEBL Meee 132 
Asha-Vahista,,the great. physician.....,¢-nce0er2recevecescencshe es MOLDING Nelee 390 
sha-Vahistasthe Netsach ofithepKabalah..... oc oe000cceeoeannaneesena BQO? OSi02 125 
Asha-Vahista; theiperfecttruthystg...,.c.n00eera-. 290Kb one) & opeupasl aeoiie 170 
Aohaehehisteetteuword, «4 oS. ee 5 sie ee i ea 109, 110, 114, 169 
Xba sV a iste wea nT Day»: pizscnronsig-yeii ign ecencatelc iebiboels Bip nniebthisielehcihe dela Ui iace aici ecir a aaa 117 
Pishiay QB Ok vlan C17 HERE, 3). oc eSiewesco ecient ase earesnia ohio acdsee aa ae wanes 283-284, 296, 347 
Pishémacgha ype Yee, Or Sci) MeN ed ono mee m dln en coe aneup eee 305, 454 
Ashémadghasthe word... ; ...s0«eeewsseeevsuuvvavs BIS Wieder 210369908 4 323 @ 
Ashémadghas::;5 ae. oe.en's) S2OU oh DEE bod oo ova eine) basl_wibawes 602 — 
Ashi-Yasht, historical legends in.gusA.ctouth bog oehebal ..weyat.onsal. cesigh 598 
Ashis-Vanuhi. 4, dee e Coed oa ML wtilesbivibat.censtini gar. vagn256i4 92-444 
Ashis-Vanubiprayersitogy aivsliivaltine.Gh... .connnenearcss . 20 bolted noterriiy a 598 
Ashis-Vanuhi,, sister of (Cradsha.....,..a-00eeeerneaneeree ath VROIOROIHD 2h 20GS f 429 
Astad Yasht. ». 200) SG > nov oe ane edilabbbeibad sandiol ead. rsomete & 426 
Astrolatry had been abandoned before Vedas were composed.............0.000 0005 616 
Astrolatry preceded Dualism..... ee pu Ea Uc she cane 3, 1 shige ee SOc a rr 39 


Astrolatry.preceded Vedic worship... .,,.n-209 ++ te edosbosg, bes sors. edt baal o 6 


meee Debs8 im NyAsis ANE Kooy os caovsgewseesvnccsnoeeesas0ld otluid ao elvow gedas 363 
BINT VAR BNC. Atha VA ligid ano. c.s- cries ssuscarm erm eure woe MMOS TOO loTd 2hraloh. aC. ls 590 
RSA, Bias ly «dub wedakh. ++ «nneus ness SIRE IO BOUily) Nettund... 254 and fn. 
AEP 1e19 OS isl esdsesd clu» over sigteuom SEIOW. © AIBMID e Hone Ble tiie d sieihandl A. ols 487 
Athwya, second legendary preparer of HaOma............cnenecescccceccccueeees 585 
RITE SEA EIS ea ns iene cd Gaahed oa se hc ino DOBUTRITIS 164 
Avesta and the New Testament....................... SE oa 4 sooo 4 386 
Seenneain tie, Veda .diterences:O§ . ...< sis «504 ab sun oangeueeeseius t0-WoLd «flan 590 
Becta the, Vedar similarities Of « .ccccra ics-asirssgesoss we ag canta Me BHI A 589-590 
Pee eR LOAM Le Vein. dan IeeMvebrsa buch bees kdaieaciate Oak 2e23 . h140 613 
ieee 2 Le, OL OCTININTES, .... cade ain ou, Sia lanone su sive nuka ES biel 132 
Seeenta athe, Little (Khordah Avesta) <,.....-.ccsc0:.cst ean aanan aces dt SOIR ome 347 
id a ARMAS ATIC PO ET oe ajo wana fnilcbee sa tt veces as sc ches cau’ (sia ac occ ae 311, 312 and fn. 
Beeestic. and Vaidik divinities and deities -. . . ci <cc.sc;0,0,000/0,e,00+, 010.0, 80 Ae OE 612-616 
Avestic and Vaidik languages, only a dialectical difference between................ 25 
Be a Ness ALCONA tel Gaeval aod We «.-.0.+,é: Gr utecuees anne TRISH Se. tO MROUeteS 40.0 58 
mech the World. (Kabalah pievs/. jo.cecult.wt evanivane! ansocutl Ao. adoitelen. 90.0 368 
Mwuon, IMedian. conguest)of, 2234 BaCo coches cia cnn oatba vw JaOsehan carer: 14 
=Bactria, ancient, geographical location of..............«lsius leis sede waveecvulen 539-549 
BRR GUAR, ok ee #434 %euueonrrasd ty.,be2968 od 542-544 
Muetiaactiigarativeera of OCCUDStION Of o..0 cs, asec piece sachlers acileciass, soe oe 249 
MELO CUUIIGH SOLES... 0 eseseseshyepeseursessade acs, 444,44, SRO Suber Ines a serd) ec 548 
mectria,. Mohan Lal’s description of his travelractoss: a4) ieee edetee). Sat AD Su 542 
Beretta etpetaArvarl, lands iii vs tome, om Ae dei: els Ad oa WB ayANas 0s <a, os0ae oO 541-549 
Meettia st tetcradle of +Zaratnustrianistt... go 2 oc oo cs. 5. e.och: oiscese.t.s.cror Mts sab. pd? oep 32 
este .tue homeland of Zarathustra,..-.-->-.7.....4 java) sonadtet) add does 603 
Pee trian country, summer temperature of.s......,.,.,-....,-..- ue wine ash edd Joos 566 
Bactrian language—High Bactrian—the oldest Zend............ 0.0.00. eee e eee eee 25 
BNR EG SA VOTE TAG CRD NAICS OE os Secon. 0 so ce smne'gd fo 9d senso at chtge rar sondat age cock RARE HON. OR 548 
Seca rinntoviiax, thepld' tint pacarmmatect:.a4i ideas «he? Arai bnakte.. Oc postin dak 293 
ee ETDS EVO Golseirad icjee 2M v s-aninarorera shears htgeceoteryeie ooo an. s MUIHOALS 2ORINTT 6 sdone. aK. 229 
US Aa eg MY BUNS aah Sle eee ee Goat’ gu ocin'ys x soatae pce st. * sdacavoee»é or. BO AOA Hen dok 461 
Beuntanelivabalah) oo... cosaeedcac GRO o.2f PO ershin AeetA-chal le ai: 362, 364, 368 
EN ees Peers ow eid CRIM aie ic Addo oe ne owt Baer BOSE sens | 30 9 S57 
See BO khdi oad. os «dd eeeicbioregGiwal hh nevi hob adivelootes'l oo cas 554 
Bic enge Vind. che Sen togken Senne she Pb imba. bere. wird lovee guiiclar oo ans 557 
Polkbochmate.dite.a! Samer. Tondo ati. tooaul, eanevad alder cocidoe.n0 543-544 
BS OTIDOCLOL ek ne pone bo every puede ML DARL lo vdiadne ce 548 
BRIG DOGOI yy nat ds Ae CHE een Ad Waid occ DEEL ERM. ol-algv dei) 299 
BEBOGiA DY fevaas- otic. (ieee me iestiiort: a4. 2beek 2d3 lo aedaeeads wie -lesdelidgsen. 264, 290 
PLeCMAACONnSECTATION OL cid. sn cn nrcnns s- teen ine Pealned ieee GS. wae 340 
Behistun, cuneiform inscriptions at, translated by Rawlinson.....................-. 4 
EKG FACOG Mie aioe, clic )\\lidaere 2 ol V piles ances -SRbURae bow. no- lo slow. lio 81 
Metal Cle ieriL with LaTathusttas yp. dg Ke oe E one or he oder ve coon 385 
Ree GAN) AS ie ee, ho ee ot, gs ok ee eo sb ac ye eee 556 
ENS Pa Tact de ee | nn 2 ea F 83 
UN Bhat Al wear coun pe he loa wigs WIE & ona on ds Re BOS 264, 494 
MerriaOay, LWPS Narr ee Maaet Cou, cuted 5 £9 duals oo fads aitatitteas.. 9 o>» ¢ 1s daa te 275-276 
OST a ey ee: ke Te, aes a Onn) |e Pre 59-60 


xl INDEX 


Bird that works on. highjthes 202. oes scssd Asc accettivuss coset pated aa Oe RCE gs RRR 466 
Bleeck, Dr., defends Professor Spiegel : 70.1. Ie ecsteyeceesdas a ws SA I Ba 98 
Bleeck;*Dr., Englishvédition'of’Zend-Avesta < s:.2, a0. 4 sees 1) et heer 95 
Bleeck, Dr., English#translation of Spiegel’s*works,.........05.n0.o\. os oR OOROL bare CPi a. | 
Body, Spirit and Soul 7.) oo... 2 Oe ee a ee oes ous 515 
Bohemian Trace RE. Cia ote isis cd's 81 
Bokhara Me ee a A. ai nae a OIE Se ee 76 
Bokhara city OFS 3 ck Dd Bae ic Reed aca a .. 544-545 
Bokhatay climate. Of o.o...5.cccccdie cess aeene ded oie dediccu'G te vc EOE, «BED, AR 548 
Bokhara, description Of. UOTE Sn ETE Rees a, rote teenie yO 547 
Bokhara, language Of. 2 Benches acl c's Vala ee Ie np 83 
Bokhara, latitude of 2.000. UAE ARSE ok in LBS, CRD IOR AD ete 548 
Bokharal products off 4 fo cana awe wicn Pelee kw Ws eta 1 a 545 
Bolor!Tagh Mountains... jodi. wiwisunn ds 5 ED DE ROU Se 540 
Bolor Tagh Mountains=>Zérédh6ien1gi) [Aeolus BVO ASSURE FIDRe Be OPE 541 
Bopp on alterations Of/SanmSkrit ise ite eis ecctes se, eohee te ee ree ss 12 ns ee ea 93-94 
Bopp on relations of European languages to those of Aryans............. ee TAR 89-90 
Brahmanismra development from *V edaisin; 2a.01..0cne ss a ee 44 
Brahmanism grew out of Veda. ow uci sesntes t's oP: ee hee 28 OD, Lone, Fae 24 | 
Brahmanism, none now'in’Punjaboc.2....01 2.19, (OTRAS BOLO 1R0Se ARTE a 24 
Bread, the sacred, of sacrifice........ aL Hd eg Ph hla, 6 ROT i's 309 
Bridge, Chinvat..... ecard Sob ese da ie erate em deal taste 1 CEST, I DD OR ROE ED, Aa 5359 
Bridge, Chinvat, areal bridge of passt nate aana te crime ree 2079 320332) 5322533 
Bridge, Chinvat, Cradésha meets the soulSiatey e)) S10 10.0 S.A. PRED par 535 
bridges double ty ..4s4 see oe a eee Ree EE 532 
Bridge of:the Earth... .c...0..deuweb k's sass 6% we SORE TOLLEY Oe Seep ee 233 
Bridge of the Gatherer! (Chinvat).22. 0. J 7.54054. J PHARAIGIAS 10 RARER R ARE 207, 332 @ 
Bridge of the Heavenly Spirits 000 65. wel 4 DIVINTAQINGD ANS Oy Aes 332° 
Bridge, the. Winters .57 02 Side wie ee PL PUT QA ARLE OBER eR 233 
Bridge:to’ Paradise. iw wets'ain wwe wna Ce aie ales 4's ainity oh UO ET, EO ee 277-278 © 
Biddhi—Babdh6... i. Wcbinkes on eihaseedaman 5 408 DK RRR oe eee en cee 299 | 
Bull; as'spoken.of, typifies all.cattles .i. :eexk so. 5 Gk cee ee oy kee ees 1219 
Bundeheshythe |. 2s, NA cates scx eae ow 2 onde deeds eee were ene 457 
Bunsen on‘date of Indo-Aryan migration to,Punjaby ivy... 6. oe te Ly ee 30% 
Bunsen on Iranian’ stock?ti4 20 S22 yids eG oss eo eR ere em he Rn 78 
Bunsen on Proto-Aryan, Indo-Aryan and Irano-Aryan dates.................5.. 32-35 
Bunsen on relative age of Avesta‘and Veda ssi... .5...5%5 0505 sues ote ee oa 24 
Bunsen on schism’among;the Aryans.44.4% 24 }44 «iw 64494444550 0008 Oo Oe eee 25% 
Bunsen on ‘unity of the human ‘races ..weiumaws <5 ks a's Oe ek ee 61 
Burness:travelenn Aryan, land: ca devinen cue eee Cee Maven eke eine Tybee 546-548 | 
Burnout established the character/of the: Zend. <iv. sv ares edo odo oe tae ey 82 — 
Burnouf on-Zarathustrianism and. Brahmanism..... «sis. 1 eee, a 100 - 
Burnouf:the real founder of. Zend! philology Daielen.e0) oo ARE INI I ae 5a 
Burnouf} work'ofion'Zend languageie i ica ee ee Oe Se ee 9 4 ; 
Bushyanctane cs. vale bd sa Se ¥ ve ales Os vein Sede mntels se RRR, OM SOE ie eee 608 — 
Ca bul Urva aer rn 5 aie ier to 00 5 a ee Siu A 554 
Cakes? sacrificial. Gj.c er vie eeeele «oo sonlaie seats Wile eal ey "2 37 2g ea 340 
Canzan,.son ‘of -Ham lieve renee: « 0 cE Be esd +2 en a ne eee 36 
Gandanites# they ic fe oe k Ce eee 5 wn. 6. Ree Se I in ® are gen eee Ree 54 


Cadshyafic, an expected’ Redeemer. and.Saviour.....sbe..s.sss00s +s OULMENOEE IOm 451 


INDEX xli 


mosh yanicand ActyateEreto. os.::<si:cc0 sccm s OMA. BOUT Aan, ie yn 448-455 
IPRIS ES TGP EDA Gly CA RICE SERRE TIES Fg: Sek nahin oF sth Tha she Hh PN OG daha wav ot Crate iot ev ek grarpnceeclalh 521 
MLS MMMECEMCRE TOT SOPECOIG 6-4 ys 5 45-4 chain A CASA AAW ARIES Be vs oo  SROUTUNON 604 
Smosh yanc, greatest prophet. to come<..+-..-.... Slovee, OR Jollet Dawa Je al 260 
mecshyanc, supernatural, son of Zarathustra. 4 «ow. < PAU ed oe. AE BUS OUD AIO OM 260 
A Ee SOGIOSI Besa ia po 66 AO Bok wt WD o sh shite cobs i toad vs oO ds Ll TOE DAA, dith 260 
ryan. tne Redeemer. DICth Of sis skate git Sew imeA weed aad TIA eM ob, WOK 329 
Msn Vanic..the Redeemer, Expected essiseecascvre-c-o-staterstersrsregeiosavecvareteee w ARO. OL ODE 260 
ORV E RE. The WO cada Vina u<oinmetviats SIU OR? JIE OLR Ieee, ON, LEE a OF 261 
eos yaic.to be. born of the water.Kancaoya V.adlQJ00OAGd Nil OOH RGU AUD. ol 453 
BRDDACOEIAN TACK. adv ous + «s UHAENS, 10 Tay Sluts 6.diiw, save. Ben Zzo0b. 00: 79 
BO RUOCIO DS haus aude Ada 4 add donne ee wer vene won ROW 1 DROS AO, SOmeBU es QL ial 
MEE ERR C8. bo aa tihick os Ge eA 0 Sk Ale od Od ew ap denn oo oo ve OR, DEY APL), 56 
MPRA ister 14, OT fy ei Ae ee 4 9 00 « ahi: Hate a8 ota ABest) «<> her AL RN, BS 556 
MTINA IANS. Che, ae adn cand cmseleny< vcondevednde sv du dO MONIGIIUNIBNL 10g EA AO 58 
mespiateniateau,. geological ag¢.0.......-cscednadvooererse ems thhileteee) aoons Dine a! 546 
mesprnm aera chamreioiiewenol. 0.50.55 4ssmkw saad veiw wn ns Shea a nme keh oar thee 77 
Mas on hk od has ae hae ah etercd bs se revnse Res MER BULLE. AuTY.2 Fo Bs eLIOg 487-488, 559 
Baltva, meaning ofoenie el. bis. ogead! .hasietons) ud heasdgiceh enoliigiacenl aA) 127 
mavtwa, the Shiva (Siva) of the Hindus........... 10 Jnosrraddioeh. anolignuseal man ia7 
tigi. TNE WOLG eta ns bo cdo dcinanandnce «dv ono AO MORMMITAL hate foes fn 176, 613 
melts (or Keltsiitace Of «4. «260 ater eed. SURTELN EL .o). td Ue ROLAGIoenl. twat 79 
A SE om COA TENG. oo ck adda bow Reds Red 026 odin SoD OD. OULAS. A geRAel 3s poo 
NCAT MSE ee a. stance AN a heres caiee Ns ek RE 207,, 228, W384, 32k S42 532533 
Chinvat Bridge, the Sikkim Pass in the Hindu Kush Mountains................... 540 
Blo vatsotigge, the two, Dirdsia teks wae a cto oe a pee cx cus ca os «) KEL RORGaS Saabs 466 
tet NS ESTA D ce fe as Mg Re nh aE savas oe Wr staratd ac eh svete di lata, Olde 1.2... 404 
Beretatity andthe Mazdayvacthian Pelipion,, . cs <s.0 005 «+ <u sas aia'c a sie ss wives a a aw eet 99 
Christianity degenerates into Romanism, Methodism, etc.................00.0000: 101 
PPO NOMORy. AO TVA nD UINSON OM eas ou Se din om ie sasentn cium 42-8) 0 © nvonda enep as BAIOLR ELS Pano 32-33 
Church Fathers on the Trinity, as compared with ideas of Zarathustra.......... 622-624 
Mier eaUCCALION. OU .C meen ir, a1 a. a Aibiate «ic cote claele > hota walle lee cue + ae 52 
Peres MAT Van WOLG Cre eet Ng os sb a aie v's os yels-> ¢ » « EDAD Mad Pas es 440 
BI PUIeAT IONS. LOS. vi ys. 5s accent a he a dia oe by vn © Rie alp woos to RELAYVIE IO BADOnOUOO. £8 78 
PEMPA ROA LUA TC SCOLIS ails Geil: 6 ulna o cla.b 0 dc se om wir vw ate are Sa MOLE Ds Bee 0 Be 
Climate, change of, in old Iran, shown in Vendidad........... esting alileod. wsaw 2x: 34 
Sommandments, the Ten, spoken from.the Fire. ..............-@0ee seallt. dadwe. wee 245 
Comparison, table of Sanskrit, Zend, Latin, Greek and Indo-European............ 92-93 
ected WOT. occ | baitiuuh Sctblais kee nan ve és a. ~ DOT MSHMEE yw wth Tz. 282-283 
MEA VIQINV DY 4 oy cha aes Beem a EA cieaes so EA ne een «a PUNTIOED 355-362, 377 
mucuta, Mainyu—the Divine. Intellect........... Jeoilivin. dog .laizejaia. Gaayel. ali 162 
eerome Lane the: WO acs ed oes oe nia ae 65 4 cs os, cs SS 110, 359-360, 404 
Secnta. Mainyu vs. Angr6-Mainytu............500¢M af3.ua euweetl od) .dat 214, 215, 216, 217 
ments. Matnva was the “Wisdom, .of Philo... joes. .00 snasnbos--» S40 Di Jade seal 162 
NNR ret es 2. <5 abl wid vo Le Os Le F nv's cee ge ih 209 
PPatiA 2 TAT Me Seen. ken eee | ee Introduction ix 
Basta LNG WOLK es. ww wn am wan wna eae SMCS BAOTLER DG Eel aL 174 
RAL ERTIES sn alae), ae dey Roam aces wo eps ODI 2B 48 35-36 
Semaclie-land Of Arvang, AUCHOTILICS. O11 4 ou scuseieceriomreunay . Q2ede. wih beleera Jow.acoi 74-77 
Cradle-land of human race, in Armenia (Donaldson)................00c0ceeeeeess 65 


Cradle-land of human race, many more than one. ............ ccc ceecceeecteceas 46 


xlii INDEX 


Cradle-land of human race (Rawlinson) .,..0« 500 cp on ecepan Obes bOI Onn Oe 46 
Critsha tic hehe See Ree Ae l Abe hh ARSE GEE 103, 108, 288-292, 326, 710-716 
Gradsha—Devotion Rees, Hoye. UNMET os vs oa nee 2 es BOOTS ee 144, 288, 416 
Cradsha first, bounditogether the Baregma. ...0 1 ei... oeres 6) tacaoi eataoes one: 290 
Cradsha meets the'souls at the. Bridge...,......... cha Mee a0 toe. Lela ame ie eae 535 
Cradsha; the soul of the. prayer isis. ..coce bs wocoparsceqegeisdavedbdedetateieeel -tagedsde ee ARO ae ee 289 
Creation a DeetEINg.. ja..uce ose ce ninieueis levesepausectetaredesss mye ee Sd DEE SOIL kee ORE 403 
Création and’ Genesis... . «0 cow ncuu walttene utes ioe WORRIED. SSO OEL See Ot 403 
Creation, animal:and vegetable, still continuing. .. fcc... Asteedss<1:>,01ca RE. BD QE 46-47 
Creation continuous, shown by. paleontology twas send. tae old. es ee oe ee. see 47 
Creation does not commence with a single pair of anything........................ 47 
Greation, separate, of, Indian  tfibess\, -.vsccvcseeee-Venteeesied ee a ee ee 89 
Greative Word, the Loog08dc Mena winws iateestoe rosie eae doen Eek, 380 
@reator, Ahura Mazda ty. uc eivihindccs storied ee: et 350 
Greator, origin ofthe iconception of. ..W. cae, Jr aecdes oe detiaens oh ppc es ee a 28 
Gréeds and. races degenerate ys io iscccccsiiscorase saree ceviun Ae ORB URoOlaee. sheen 100-101 
CGfosh Yashti. Mik & LA Re. Oe eee APRA Introduction iv, and 411-412 
Cunetformianscriptions/oftGyrusmDariusancd. x erxessequee cant vee pein BODE 12-13 
Cuneiform inscriptions deciphered by Grotefend, Lassen and Rawlinson............ 83 
Cuneiform inscriptions) decipherment. of................ SOME? AE te ayle) eine. see oe 15-16 
Cuneiform inscriptions language Obs scscapessdevavevivissyivencees orev tdevecchs oats es ke ee a 
Cuneiform inscriptions, Sir.H. .C. Rawlinson,.1835-1845..... 0... A. Sake teed ee 4 
Cymric language a.Keltic:dialect,, tcc cic sscecde wey uteeeven cru cies ws oboe Re 84 
GymriciorikKiymific rade 86 Og WOE Wi ao Gow a se 79 
Gymry,.thess.......... enn, dough abel edt. of eet er eon bie. gay 56 
@zech race. (Bohemians) ©... ccc cwsate nd acles ou swe oe wo i RUC ORT a Ree ee Dre sae 819 
Daath. 20. ho tad a Re 2 wd wie a a BOAO. BORA RBS BE 487 Dee eee 362 
Dacian language; source of.......9)& <piodiely!. .meiceead oint eiisssnsee wtiae 85 
Da€@rds=-revelations.... uae os «sind crctsrem ey B's be do « b atoraesew sn alld ARMOUR TERM CP naneLEEL 
Daeva;ithe word .. «i tesulterns. lo 2ndiy. alee boo aqimon 86. ¢3inis fond eo erential a 261 
Dawa scat ies. 0 PUI go ies 25 Sie ew ee 587 
Daevasiand their, origin w2g Wiss nd enw wi ote ae dee ee ees A a 453 
Daevas; opponents of Aryans & 1g rte BeeeF ONC 9) | ce ohare cnt ta) et we 120 
Daevas,-Various i’. ¢oVR bs view caeere.y Colona « + odo » op ne eee 608-609 
Daevas. were hostile. tribes 2. 0... 9o.. .DED ie ¥. al yea delensl ilo ok denied te 593 
Daevas, what ‘they. were... ):..4 Aa. 00 ai) most neploga oat .sd2 simp 608 
Dagyuma...c.gian (opocemclaibal bas dea. niial book, acoensjo. olde, Geren 264 
DahaKavag lataroral uranianitribes. sce 6 yeeee ose os ee ee eee ee 585-586 
Dahakgrahd i Gervyondois. o24.4.. edness wae ie bee 6 4 4 oie oe ln ee er 595 
Dahaka' legend ‘thistorical,.not:mythicaly. <20.......teleial snivith Sadeeeele ed 595 
Dahdka} the: Ser pent ese i655, Se TE etic ors. Sues isan ch ee 585-594 
Dahaka, the.Sérpent; the Dasyus of the Veda.....,..........yRieh-Qagnr. .2e lve eu 586 
Dahaka, whatiit’ was och ortidva o> se I do. Ten WY ads der vote eee 594 
Dak hia dresses co Bane eteyicaw ase cs buona! Oe eam ane ne ck Sha ce F 
Datnish race th ieee lace tpt inca sa's wm «tiie os glee ieee vt cee acs 2 ge 81 
Darius, Iranian nations subject:to....i.dseccusces cee MEE o dou 5a one 13 
Daritis#a IMé6de@? aac udp Reco es sock bk ks ROR ows SEER * 6 ce ee 6 ae 59 
Darkness:not created by Ahuta.....cs.cunsudson ss HRI NIONIS. AeA 2o Paseo 350 
Darkness:not willed,.but tolerated: by\Godv¥snot!} aieokew. ol. .o0e: name t¢ bape 330 


Darwinism irrational... .2 2225660 22. oe end. eee wosne..eoe ceo fe hoa 82 


INDEX xliii 


meertie hravanhisniie se | su as a ee oe) tea). ot Lae. hale 504 
mene, among the Medes and, Persians... .s/...0s.sscldanscasles...rearahcol Introduction ii 
Serer enon OL: Cr mtet Cys «bt es eee hate A anne pal dee 101 
meetied and Potenciea given human, form; :..........eheman Wo.ohe fiers Asoniel. .aolee 589 
meiry, attributes and potencies of, personified... 2... ccs ence eee ci cee dilplale fatale er 164 
ME TCETSCTOUS Cl Bree A 9a ss em da et ee WP 164-168 
meny, conceptions of, came from Irano<Aryanseu ac envitloe 44.88 dem etn’ /. the ns 100 
meaty, creative powereolaAwithdut:lintitys se). eew-aneirah-ok esl bab stele | Jo.nnolec 66 
Deity, emanation from of all Creation, one of the oldest doctrines of religion, older 
RAT AL totem «ee ena CS re ee ae eee) 246 
Meese ranian: idea Of.4. 7.4... aban. >. malnerteuaas’h: bie. Csoem mest. wa. 210-211 
Mere EIELe CONCET TIONS Olsztyn ene ek kk ws, lane ee hs. . 370 
Sete re erie Wed OL, ree tend | ee ee or abehleol] bk) Seal G5 211 
Deity the Essential Light, Zarathustra, the Kabalah, Paul and Johnon............ 165 
LN dol tid MNS AER 28, tN, ye et ae A CA AS em leg! Sue Ot 563 
UALS 0 es rete er in sss nk Oe heuntlstl SiR T adh eaee + 
eve worsnip, renunciation Of; <....):..0250. ube wend eotw. Jo.sldded. ayidiinisn 256-257 
Pero yenic, werectice ant planets only ssi.6. <8 io, ke 2 tenet wees 28 
Bena exercises equrce Of)... i. coe a awe o BREYER BO BH IE bom fon ar 151-152 
Beeveriorial perinds yaa. oho... lagen caa..c Bete tethers. nlaoee. evisietia Bee 193 
gL ga ee 10) Ts Ma I Rn ae eh ee Tee Ys 463 
See LUCID ORLY DTI Ve ei rs eer tte Laer meee ee ee i Ae ee ee 533 
Menor penainy ror killing: 5 ys. tide tetee loki ee Uap ait. beset. onicsoad! .b 324-325 
Beesoiiicacny, lranoAryans a Cue a er a, oo palathidieameen? bs 324-325 
Betiocie Ets, CISSECLEUS set eek woe eee! Ie Io ecald af etiow bn 65-75 
Ponaldson, Dr., revolutionary-evolutionary ideas ofvwesii wined. fo eee) ol a denw dene. 67 
CUT. we Le ee ne ee tt nh - gai nenty ptee ie St deny SffS. 556 
ie aS TE eld olay, rahe ts UR yt ak or i eke noe 7 eee 131-132 
eta, Ce WONT S 4 et st ene as re. AC cae's ss SNL DOT Das. Sasa etd 2 Sat. 455 
Biiyas, Wit tuey Were. esas ee. eg. oe ale et ae iad elt 416 
RMAC eterna cesccptte ne tether ik eh coche ORR dO Qe.“ he! 416, 454-455 
Ber Micierzoee yt jad. «On eke teed coda eee oe ee oe eekly Yount 451, 452, 453, 454, 455 
Pembina, | Nramans were NOL Aryans soo, ..icdor sco. Codi. foes eo oi ba 617 
Merits, Lhesword, ©.:.sta Eee ee oc ie lis Soe os etd bb dl bile sHed'Y ibe: 455 
ens WHO THEY WEL) 2 2.ge Wak nals wy nly G'suln besa «k's BLA to Pal ant 132, 416 
Berea eer tiist(a s.emtners lore were ree Sn) on ta {ellen ior eros 268 
mevacpa—TNe WACVINAU... fee swe eect rds o. Rede). lo errs [wih eeenh unl oy 489-49] 
Dualism arose later than Fire worship, Astrolatry or Nature worship............... 39 
enti. Matar. nuue us Merocorieies 222744245202 ce tan odd... | ln eben aon 39 
MIE, LIE! WOT). «cco n SLO SU ae eee cede es Paks ele oes) 1 erdtingedoit FH 483 
ERIS Cm CE) Teer at a eee dated le eben, cau Yo toe 81 
Peummreaect—= tii zati.,) oee tS Se SAIC ta ean ted a= oeueorwob aly: 529 
Sumnres Sverre ch in ta balah is). tobe ores eet ed eee ani te lerdiie a2 
STS OCALION Ue mtar eee es tf ne ees oe es we ess ee) tonne. nity ol 36 
Brora race. Cradle land Of, « : . 5. eeev reece co edaas A ut berseteiso - cidevti 47-48 
BEIIAN PACE TLAMIO Teen sc Ie DS et ee ee nil] babeante cide: 363-374 
m@eyptian race in'the New Testament. .ti.etequijes ton. bil saduuttimes Sew aided) 363 
Egyptian race probably the oldest............ MES fas eae dee Soe OED, | 48 
meplatiation idea is Aryan... do ccc ce cece eg dan’ ids unas even + bar ist 421 


Seeanation theory the sazaz0b yr D sclsdon.vowot ods ak couhvantH lites. ook 363-374 


xliv INDEX 


Emigration, Aryan, the first (?) .. - 2.5.0 reir tomate aie lela ta /n fe adate’ i ine \o “nl net OBA oho ean 587 
Emigration) Indo-Aryan sc...) s-ces.ere:stataterasatetaca tate tate eM TREAD FP MiatS ee then ty EE 579 
Emigration, [rano-sAryan. sc. .so:«/siarateterete:scste's'ete wie! statetase inv etuhetarstote) Ole SAM AENOD oie he MStRE aN 576 
Emigration, Irano-Aryan one of nomads......::... IVI) ERR, SORIA © TS ie 588 
Eemigration, JOU sc tepe eo s:are 2:0 5's ola‘eterotelatycpte star eee NE ed nents IEE ate ROR 587 
Fermigration, YAIMa’s «2.6.6: .:.'0'.iciererereroheloiare ohate/ohelefetatatstafutelehs el oalete"s ta ht ae OAee Deena 579-580 
Emigration, Yima’s not due to schism or persecution...............ceceeteee cence 576 
Emigrations of Indo- and Irano-Aryans was from their original home.............. 587 
Emigrations, precedence of shown by language................ eb cee cece ee ete eee 580 
BpirOt TAM UA Ge...) oo acetaneiatatscute thi cinbu in! otelete' ciate’ clitate iotshafatate utatets Tet Ta lettctid ey ReennS ane 79 
Epistles (New Testament), and Zarathustrianism...............0-0e eee cee . 384-386 
Preto, the. Word .:.-.ecce sc carne siaieretare net ciote'atetararate atelershelele oor Ma LMM ane eR aeRO ERAA 455 
Etruscan language (and, Donaldson) « «0 .:o.:srcra ca) rotate pret e/o" ara totateta!stostit sea Oe tale 80 
Etruscan: migration} périod of f% 14a). DPR), AI RISES Uy GD Aen, en 85 
FEEPUSCAMS,. ChE v:. sdecen-ss coos tangl eva ere” evel etatatetetal ate “at etatatetatelet Mbtaletes a” ate aletatatsd ste! steep ea te EEE 80-81 
Etymander—the: River. Helmand sso: cess la. sc sotaseranete te ete oto te tas [otataetstet ate’ pl ckaneted penetra edD 538 
Europe, primitive people of, where they lived... ........02.05 1% JETT ee 85 
European migrations. <1. 414. <arstehaoia'atalete eS LULA SURMEL DIS, PLATE, Shae aden. ae ae 
Europeans not. modifications, of Aryans. 4.0.0 - cc: ote ctors ets hes et Vibes Cee etal Roa 87 
Europe's primitive people created there. 2:05. o:c6e: cope oi sre ohaterarot totes te tieed atere ahah pean 85 
Evil, nature. Of fc. ste Macay atone: copes apaler tye betat aise nse Ses babes tal cd ak ate eo} o7sect cd MRL ee CORO Ae 216-217 
Faith-and Doctrine, ratson d’ ttre’ Of saa vec: 0h ator cne etc Bh ates sn em © EE Dy pe aeen eT 46 
Faith and. impossibilities «sce c.cks eset erates otetan ecto! al st oth ad at oh eriel a ahiet st AU DER te aE 65 
Faithtand. works.in ideas of Pauline ae ce cet we oo aero ot dhe st conse! ot 4 Ea ERED oe aR 352 
Faith and. works in ideas of Zarathustrat $6975 YIGGIMIMIO 2 eo EOEI tat ante attnenie S952 
Faith, efficacy.of, to. win: Victories.) .) sbaae ens sada oe dd ie et ee 383 
Faith Dower, Of «sca dw oe credenarcrek ov or ok ahha wick yigh AER EA owtiar exter pty aca an en eR Net ot or ae 134-135 
Faith the chief merit and eeniticire ENS Vr SRY Pe ERR ROMY 6 ek. 383 
Faith, the true— Purity: Piety oo. races casa ces wo 0 art at at atv or ott ot wt orisi of ato eRe eee 195 
Faith. thet} Wisdom” of Vohu Manes sc ewspegs tose oo concrete te roo ty ores te ted bs enone 383 
Fall ottmamnotin Zarathustrianisnic.<0 aaelee o «<4 dm dodo enema aches acter OREM Eins Ae 519 
Fargard, the Wor occ. sci cpa oot onde sim oes as aber an alieyet ov'orar St URL e ns SOIR A ienee, ARIMA EOD Be oA tele 311 
Farvardin Yashteand Buddhist cece at ocd once etet a eto ur ol eh hee dicen ok Are) ok ec se tel 510 
Feératul the lord of the: cattle (ics getessre:oreke pine bese to raters rerapeeeds tate hstaeans nm ee een 274 
Ferouers—Pravashis ... 2 cnuc nea nn ccna ae tao s aoe oe DE BI aA ied eed Geet 509 
Figurative language.a fruitful source of-fables......~ 252 22-4525-5- Si toh 4. SHITE 44 
Bir Cie ook oof ere se cioins rie ERMINE SIMI RY. JOUER MES, «UL HOME St SURO TEs, Sheek eae, 456-458 
Fire, five Kinds Oe coc oo: ccc. oc ccscesovevonsptransesneuotchenselenapepensi'e « ¢ MAMORU RIK CUCII RE: cot tan ESE 275-276 
Fire, of lightning=-Urvazista <1. Jn gsea cat oie des ene eso! 2 ah ole wnat sinh eal anh de re 276 
Fire, SOMZOL SA NU baeVE 202. oc cbucecasige Me eetins to ont Pewee Noieee Seiad ne eer pas ee -....302, 457-458 
Fire, the. domestic—outshining of Ahura. Mazda a. oo wisn tenner = SEER 275-276 
Fire, the highest Deity of Indo-Aryans, was adored as son of Ahura Mazda......... 617 
Fire, sacrificial —C pémista® oo. scene: cue oo 1 mene ete os ann 1m od AOL We CALLED TEDW ates 276 
Fire, volcanic—Berezi-Cave o.oo. «sce: erect aayeeeh dict ches cficbes eiiatlentia anon s1 20 ot st 51 coher =e NN em 276 
Fire worship, originated in Azerbijan. <0 cs .cco ww atentveormsieee « M2 DE aaei aed go dee ae 45 
Fire-worship preceded Dua lisin o.oo: ccna erat ove srarcv ert ones s0cbehatiors: o ot oi v «Uh CRELSn gem etna tak Sain 39 
Fire worship, why. Zarathustra did not extirpate it .. 17iR 0.1. Wx) S07 Gaon Wine 30 
Hires, VAariOus 2 ne ccs m Gods ete ergs a vi wigiar caw oie a os weal, ec shegee DFE PEN EE Se 275-276 
Flemish languages eit. wciee ere & «8 cine oom ele ahw on «im odie o = ©'ol «taco, MARS 0 Serene eee ee 81 


“For Thine is the Kingdom, and the Power, and the Glory, forever and ever”’....... 246 


INDEX xlv 


EMTIOASOIU 65/5 i 5. Wath y oN ub bie hates Gwe ee heehee. Oe MOO oT REL LE 264 
RESPEC RIDNES ZOSIUUIN s OLE eo oan Gove tet oh oho! akatatst ut Patafal eabstate® dlatslate’e' toe BED N, 9 AUD! 492-496 
NEBR META 3. tet atalgeah aah ato oat oh eel tat died alah stata eat ates De. PITRE TG RL LE Bt 264 
Pewee ANG his-parantaye.1. ar. ciaigtatercace tates 'ototalelerete otatatrtal cot. SOD L st OS, BE 599 
EMRE ENS 55a! sig ERI Nas rina’! sPaPaheaateFa*atutstitakat stu sPotatattsbat peat: Dee! 4 ALB Be 209 
So. fn ee ee ee eee ne ee ee Ph. aU ile oA A) 529 
PE Fos 7 ch OE a ted bit Boe RAL RAP CARERS 298, 299, 358, 503-516, 609-610 
VPS ATIC SOUS Hosen ks o\ . ns ck EES LS EASA BHAA AOR RI IAIUE Y,. “SOSUSTH 
memvecmimaua the Kania: sicsesee dei cdeck ideas inti ta dnt theme Men OUAL FP 364 
Benyvashis., divine; not mortal: oo: tees. s's'e es ee LE OR rut eyo! By 537 
REINS FE OL UICTS (Ah Pienaar sce? Sans Pa chet a atghet be! BEES Mats Hinata gO ORS 509 
a ECF ATIITIOT CATIE TOL ae coc phate te yet WA tala he arse te etn teta tate rotate a MD PAE Bel 536 
Peavashis, immortality of taught-by Zarathustra: 1a:.-0....-. osu PY ARO Dany oh, 536 
| RGR) Tec ront) Mic beve iP." CVT hg) Wn a ne an Da es tare 509 
poravasiis/omce ore) Cy) 26 Bato Jase) Je Dood olel 0) maneor.onge igad BF: 511 
PAR OSUECE led t0 ass aiees occ Dad eee ae tered cre ar's SUPERS. DI 1G Raped 509 
Bravashis, -varieties:ofy¢¢ ict. ETE IBA, oyOiowig Doe su adh Magnes 503, 508 
BRB MPC RT SATIS WIAD cc aes ta Ale he a's ta ate te tote tere eaten e stele tba Te MD, OED JO BORO DIYS BEI 81 
BUBDOIAN 5 45 Coe CAMO Vad ve kes ASA ta eR ena t hese casas 1 HO SRONIUE DEE WED 365, 368 
UPPIOt THOMAT CHAN LEL—J] UPIteLstscsne sh atahet ener etoter ares ahatardtaPatalernatesarcrorene d? TERT T, PBI 162 
adhelitlagwiageaKelt dialecegye ue./, of), io Jeon neds anol peogines Mabio BB) 84 
PRLOATE ON eed ca he te ce ae R AE ENR EA SL OMe, OF Won enoltieogind 7 365, 368 
Gaelic language...... an aE RAR SS ELE tor Ave WONG, oh thcng sc het, is Ad POA OP 79 
Gaelic language of West Scotland, a Gadhelic dialect................ 0.0000 ee eeuee 84 
MCL ASCUTOS 2 5 5 be ete RRS AR. 8 fe 8449, 9,7. 49, cee.0,6, ON NOY 28 DOIQIIIH 20. OF SEI 208 
Betas, Che Aryan land—-Bactiian s 206i 6 ot tate ter titers tents ev tat te PAR D M 139-140 
aan Aiwicrithrema—twilight- period ase.) cc. -.1. 0 SOE Iga Ten eNO De 264 
Band tlavan—the-morning period tia cites a are v1 SEED UOT BOR Wed branes | 264 
Peon Rapitan—thealtern0om prayers.cene 2... 6st .n event nse CLIO! | 492 
REL aS AS tEL W101 TTC Vie OP RE eR ie Gs wm ALL a Onn A GAARA ctr Arve 264 
tu isnanina-—alter midnight. A. sss een ws eA Rist to etal IRIN ONd-o an ele 264 
Gah Uziren—the evening prayer.............. Fa beitayta vay bu fa tatly ta'e ‘= 5 GAMER OO LASS mo BIREY 492 
MRS Rest k ns Cd yee BP ae ERE oe LENA, ys Au ehh ex A LE 4 oD A NGS TE 4005408 
RRS ALG EV CrDTA VOLS 6. cere Nba. Yd PE. FIG ners 4 IA eo aeeaettoun te noitaes.) bing 347-348 
BOMETONA 0% tes Leg hee Len ent Aas sstans QOL TOIOH St IG vein. ot bik ele 409 
isar0-Nemana,.abode of Ahura: Mazda... ...-00 PPP. OF eteig jon zach "gipon§28 
At mINGIIGIA 4 y's sq viel cai aed 6 dhe de Se 2 toss oe MEQOLON belo g0l4 332, 393, 444 
feerO~-NemAana——Paradisé oi. iy ies ss veea ss ORION OREO ta lo elyragal, 528, 533 
Per o-INGMENs) Lhewwortl<. 45-54 GS b SAA LE On 5 o> Ka uN ohn CRE OT IL ON BEL 200) 201 fn. 
Petia anina vaiti and its cOMmpositions.s. (sk: ied. sca 6 ys. SARA Us secotlin D. 105-119 
Gatha 1, Section 2, Yagna 29, translation of and commentary on............... 118-127 
BUR es Aer RIOL int, PY ACTIA: SU c cone ue ine eR Ah oak ke MR pes "se BH, PO. 128-133 
RR Sed Re tok VOT 3 1g on haat sas Sch doy te AD ke eee hs AAP oe avons saoyens igh 'n, oO OS 134 
LIS dg OCU YACHA 32 1 isc ken ts xk Cone ESE MRA an SIE) AIGIAL NO Task 144-148 
a ECTIO SY CONACSS , 1's v CRRR Re GAs & EDS Seek «Bik nbn eA. 149-154 
EE Ra OPEL TRY Tia Ses , wh eas edie cam Fons ih RI os «. Sle wirseaec eee Se 155-158 
emetic 2) 100-1. Vacna 42. UstVAltl wed van cten herent esses. G2 IO 10e. hl), 180-211 
RITES 6s Py WY CACTI: OPM I. ». », 5c) sch SOE ef pue yes Bo RAMTDD. Meee he hats vs ctaretansecvdeantoar ss ceserae. ts 190-198 
EAs TA: Se YOCNA AG oe i wick re eit 1 UR OEE. OL OTN Wey On 199-202 


BEN 8 80 Lo. NRCG OV Seiten +. nckc pues tc Case cnd ho he bss uBR ca hc varararsdcacencocmcesdn OM oil 203-211 


xlvi INDEX 


Gatha 3/H8i1 (Vacnd 0 meres cies 5 ann cdeeiete sete Cavan: ae ee 212-217 
Gathais, Ha 2) Yacna’ alae c+ <5...» as aueg ee woe ae eh oe ee OTs Cee eee 218-221 
Gatha 3a Si Vacnaeroee o 0. occ.0,..: 0°) ope) atau Baars ees eae ns oe ee 222-225 
Gatha 3,.Ha-4°"Yatna40:. .... s.. ag ths owas oo Oa oe uo ene eee eee 226-228 
(tha 4a Tay ett POU ss yo ce Gece ge Semin ues wae eee, de eat 231-237 
Gatha 4) SOngcOr VICCOLY.. 5.6 oc uncer ae ae ogee el 231-237 
Gatha4 Webi tehathrda: BOG. oo a aene sets sane cates ianes cc 416.9 Se gee 231-237 
Gather, Vahistoisti . oe ccc eed ooo be the aie beige Se eee 238-240 
Gathardialectrave.ol ... .-.nnsae cn «ties sie eae Introduction vi 
Gath2 literature, known Indian Rishis..,.-....2..+:->+.4)k hide eee Cee 613 
GathabeesOnes, «... a cuie oeieeeee ST er eee eee eG 2a. 
(sathas waive Of, 5 d.cc0ee Pema tude u tee eee: cue hee Introduction viii and 10 
Gathas and Vedas as history. .........-.-.spteastioiees ve Fee Jo. seen eee 71 
SATHAS are MeEtrical ......- cs yes to 0.0. ois. ciw yee Ose so. Ee SE, 102 
Gathds bear same relation to later Zend and Pazend works, as Pentateuch to other 

books of Old si éstament: 3.200. eee quate eee ee ee Introduction vi 
Gathas contain the pure and primitive Zarathustrianism...,....... tn-eeijoehe aren 8 
Gathas, evidence. of the agé of... 0. passes te Peep depen. oe ee 96-98 
(yathas. names Of tne cilterenituas. sac. aie <n cre lene ener ee Introduction iv 
Cathas’ nature.and: purpose: Ol, ac acs ste g pusiete'g aie lche cane eae Sastre cee en 229 
Gathas, number 0f-0 ns. os oe wk ae ee en boo oo ee eee Introduction v 
GAathias, older compositions than most of the Vedic hymns, much older than any 

obher compositions NOwiilt Existence... ga. sia aie a es ee en ee 10 
Osathaspreltaces fOcy. . ov. bo bo Boe hee Fe RTAe E Ee ee 102-103 
(athas, the.) 33... ck, w.c op ay pce 6 au, de SCH OE Introduction ii, v, viand 102, 104-105 
Gathas to: be accepted as parables... 35.520 sear ee eres copes oe oak 5 eee 126 
Gathas, when composed... .¢su 0005-000 60080955091sRES Reo on eee eee 382 
Gathic traditions—misrepresentations..........:.....leatiqel- sulle shinee eer 388 
Gau, second country, Sogd—Sogdiana.......,-..-...> -permep Sarto oan eee 553 
Gau, Toorkhistan:.. ..6 «ss. « «ers pe re) aoe > OVE 1NOORTaE Bt enene 553 
GSAUS. Js .s-cicckses sie. oz bubccle Gi ui vines: < bie lnse sb PEs ¥ bg Gletetea ea ae ee ee 250 
Gayo-Marathan—the first. man... . 55> segeps cso as so» pe RT Ee aot Leese eee 448 
Gedrosia—Beloochistan............... pp puieys a2 02 4.5 RO en eet. etie< ene 556 
CGenesis:account of: Eden yee... s:. tains cine eaters «9 oe Pted stele cae, ita cle 36 
Genesis and ‘Creation... 3 cco s0ck poe soeopaberns Phreres serine: oe eee 403 
(Senesis:and ‘the unity of the human rac€.4.,..-+;.+s220ercs sleep sed pee eee eee 36 
Genesis does not pretend to be inspired..........-, ,nbeplt statA-to openta-chibenines 49 
Genesis, genealogy of—ethnological, . .. 0. 5..02 0a. ves esnn aes es sys 4a eee 36 
Genesis, legends of, of unknown authorship. ,.,..+-:.22.;:0-+: . Sele eae 50 
Gentsfour-Irano-Aryan,.....sss5hs 655s pepper cdscnrt ie yr os POW Ob ease 264 
Getaiand Saco. cece es ses veet ogee see eves «4 sO OeTeOs ae bn eee is 
German language, the: «, we).0s5 fees. onede moienlawed 0b. been eae Tee toer seek 81 
German race, thes cue vice macs » whee cr eos ¢ mublnwiee® £2 Sadueis i SR ete ee ee 81 
Germaniol: 5c); chet es « dnd + ky Wee eos bien Bek be eles BS ee ee (e 
Geérmano-Aryan MIgfation 5.55% sobees peed bee eee eee ta see RRR C- & BLeeee 71 
(REUSE Siice oie othe ede Gh ak so ev our «Hl oF oe nen ot Es Ce 02D oe eee 150 
CreUs WW rva . 6 be ck oe ae op aie ss = s veo o> oN Sos ep eee. -f oe RED eee eee 118 
Geéeus,Wrva—the'soul of the:Bull........2:.ehed0++4s meds b Ob Gaoey-f- bios = 106 
RAT Bio aloe oo oe os CI Bibs hie bp eee Atel ney Gene 3 > ee eae ce 556 
Gihon) the river—-where inwrmenia 18 it? ..... 5. 3s > heer ose eRe aE Ee heb hee 50 


(Grosti¢s, the .22.. wew + cuct cine ies «la a pein eb ghee ees peal Le eee ee 361 


INDEX xl vii 


ure OoIin OL the CONCANTION OF. & CLEATIVE pays dagen Danes Bite fava sols. 9 ce oos0 sens crgvecssncyvectven in ER's 26 
SRM EME A CRICISL, AU LONG iene: odleiie wed end nd atiele date nee enn» SRO, feeb, gy 384 
ESE EPEYSEDEST COTS 9B ir con os sv as nr dh CRN atlss tb Buk fees GE MI hadi oo 0 bv wax on ed REET PCR 136 
See NE CIN TL, st dire COCK. [NSGrintiOns yss11.0 ase eee ada ens «40+ SAUL oh 214 
RIAU ES. TOT, 4 THEM ME. 1s dh Sacoeccd cin ndieed vs bapa nnnehiventenese aaeenes: oC EAL OY GI Say 217 
God the, of Philo, was the Ahura Mazda of Zarathustra...................0.2000. 162 
meooue Mind’) is VohisMani ore. alten tats pol moiyier aie. Ber olailon car: 122 
Pee .Y ASNT, LEGENGATY USLOLY ss) ccarsGecegarestearaceeyeanssee co OES OGL a AMG Gin a2590S508 
SD CLAN | ES cn cir a nhtclsnn ig dans gicibegGsdnadtvataraninds recs MLSE CR DO aE 69 
Seren OF. LEN and. Sanskrit, aN TUACES.. cs 5 aw yel cers: nce ard CLM SI Ae! Pe 90 
INN Sine ENR +5. Th VELMA Sah a} ws 5t ce Sb Valeo AGH GRERANN deh S90 al coke bs nok 2k LO Sa9 144 
Haéchat-Agcpa, one of the remote ancestors of Zarathustra...................... 238 fn. 
BBC U ISI Sieg a hays dh oats ron Steno eares oa st nba aisipsr ial rcnatisctores iw» MAI RODE | OMS Oe) Bie 561 
MPCLU MAT. COE TIVEL EI INON Cates ood, 00. vay aad uaai@irarisenanasaroxasovewtationes» cds POM SUE OEE Loe 538 
emettitiat. LHC Va MCV Ol Lise LA ITION Cope dic ceca itaxcHhon si fas aids ch oh a> vavrah anh an! csotsaassnen oe EEE 555 
ROU ers Stee eT eee ESS Le oe 6 AACR CRE Tas 5c 8 Any BES eS © Oe ee Os 362, 364, 368 
NA rT AG VL ATEN cans <> x oni o¥ 14s Seve ad mama oe AH dy ov de Sah oh «Ah wrap uk etary ake ne A RO 358 
meme ie! fhe Aarcha Ngel—— VENUS ocsscahs: stick ax oheasl doarm bencnatridrota%o1snoncrd Dhl MA MIU UL OATE ae 162 
MPIC FACE CLARA TICE: Of oo onda cuctapaensal Htia cher iane saveentoch ee thes boo te ee. BDL 47 
Mr URLIE sf AUTEN eL LMCI Sie y.2:< PN et ee Yl ase PAD oo ois Noise MO OE ee 54 
RCPQIIIAL, SADE Unit ss 1 5 5s 0. PR tate a roti tigi dann nS Aad, wt aes. 137, 254, 268-272 
BUR CRUAR ATEN OLIN. 6. 5 40x: Fees a ee doh Rae tel re keke thi ch aBe dy i800 8Sts.0 3h se aE 310 
Tag OAL Wa, SCCONG IEGENDALy Preparer Ob arcs jces:srs<otsisbe otatesapetoys ese sersrstunsterse PMO 585 
POR OMLEDI OTIC. COG 0 crap dees rain Waar tte Gas Guten Jeter se ATE SOUS TE | Od) Dollae auto! 291 
Hadma, Pourushacpa, fourth legendary preparer of...........................585, 587 
meoma succeeded the Soman, -aeie. 20) (0 4H) JU IIe, Oy vinsy euoied? sell 309 
egos, 1 hritasthird, levendary. preparer. Oto sass s sn wns wvrane SONS LOPE. Sef 585, 586 
Hadéma, Vivanhao, first legendary preparer of........ 000.0 F000 ccc clan cece eee ceen 585 
PeeOTi WOTSDID C8 o cnt te PR EIeE | eR eke snk eae wes +e AIDE IG, MEAL | 267 
Madnias—Zend form offSomay..) ARNG AUT) 4 LRA Po IO el we, Snape natal | 621 
Higoma.s portion of. the sacrifice...-c,.emyePols MIRO) SPTIEY 20 ere nuD len 2 | 272 
Tor DUNG. ania Poke ee OT oe ee Me ee 60 
Papia tindua-the Punjab speck ce cara. 1 a ORTON, Fe! WNRIOly el) 2 yerais 556 
WOONONA i sos ot Ae AA KORA ath Nav oo to det) ng APRA, PUR AM AOD, | 488-489 
estat ele peg me LITA. VLA TON ae scatinsy csncanstabs Kut itutss olde ciueearte-e> Un ROR ee, Bay esl | 479-480 
SU ORSOTZONG be cl de Grabeel et ol BM e cast Ascal Ooratass's cy NAS SE LH 2 et LH 254 
BMeratce=-bOlon Lagh Mountains 6 isscteseirc ts soeert hs atcrares De a a Bee Laon 541 
PRAT ALA CROSIA | Lh odsisie Lome meaty cance FORE AMIRI S) Bee, Lr 554 
Searnamithres, a. Vee: uw... \ sass eee tans ca sandal) POR Bee 2a ain Ys 76 59 
RMA Ei EL AT AL 6 nics >a 8 anh ot dntichs tikamnetie nore wete Nate. tanops is a RG Cl LER ZUM, BET, 554 
OSS EERGTORE RY (25 CRB ee py re Sr a Re 2 re ee * SAN ODHY 
A gD DB Oe de hn hut gs bake ‘ator 4 fo tengms ses Wem tont MOOT AEROS AO), LIN Introduction i, ii, v 
Rove ere nennerpreter.oL ZEnd-AVESsta veh ces eee CHEN GA ows cea aaatetnace 584 
Bemus, Dr., criticises Professor Spiegel san: tdusnwes eee 1 ERO LE ee) | 96-98 
IS DIT TAC LOGI O8 ok i ani 5 sta wns atere eters ME LMAUE, GMOS! JI9.995 611-612 
mag. Dr,, on 4end,.sanskrit.and -Persian.afinities: i. .4.....s>+ 10 MVE LO28 1 | 94-95 
Us AIT.) LTADSIATIONS OF 5 iA 2915 “oi trerete tute Vie Peer ch EEA MOEA, 19 OPI 9954 1, 128 
Re PBSAVS. O11. F AI RCCKs tO tla t,o aA aie ehhh ih ee tle! COMPO. I 4 99E fe 5 
PaRUes® DIOCEGUTe WITH: Lhe ZEN 5. .-ssenn'essgearorstsreurerronaeeee? Mb. -OQVRTAIM Jo ay, 307-308 


LAS C1 UOTE 5 a. iW see AS Fists eS Aa pce SRM Act PRIN. 0 shard ato anne dean ear oh gl vcore eaten A ROY 175 


xl vill INDEX 


aur Vat « cic cnc contra bicte s Gu Giawen wun vane use we Ghttl el & MDa 26) AOE 405-409 
PRAUrvat and AMIEL OCA ape cece erences. osve cave cussncrauncuemocu pre py cinema ke oe AO a ae ea 158-160 
FB fora te Ore ease bene he us «ove pus 250:0h'sdp taint ye cpl nieces A oe te Ane aire =o es te 103 
Haiarvat 28. TAU race ec isn yece rene cone ve roqnrn ce laseysoeceesera se A CLL LOSER OL . S102 Stk eae ee 117 
HA Va nim prayer POLIO” oo. so space stun anieang © Gveneud oases pales oe aL eee See oe 193 
Hebrew belief in Jehovah came to them from Irano-Aryans...........,........00. 100 
Hebrew religion was a Nature religion long after Zarathustra.................... 99-100 
Hebréwreligion purified at Babylon...........0....4.0....e05 710s WInDNeee. Gane 4 100 
Hebrew theosophy, . the .....4 sis csdteansnpdne soarat oo ues eatnoat oa os ee acucgenew a OOM re ed BEET 364 
Hebrew theosophy anthropomorphic.................4.:.-80eMi Reel Soaen ne, Denes ato me 364 
Hebrews at Babylon learned Zarathustrianismcu:- 2... ~ seen oe ee 135 
Héghatacna,..Cpita mia ictal percep eps ac sclecr~ pcs sess dea G> b= 07 ba 209 
Hegelon anthropomorphism.......a1iaediates 20.e1dasens 510M 547.10. S00. hugh ter 164 
Hétenic: language, source. Of.8 oo ou dye isd Bucy eat Semen us 1 eae cae eee a 86 
Hellenico-Italic languages. (0. caesar sno eu enn » » DGLOUEL TODS cee 80 
THOFACIICUS «oie oe ce cays cose ce ov ous ab us chuevajcganeqanautuead aps sosacelee  ERELEG OELO ek OLR ee 465 
Peta the SAB occas gy og ea ced stiacuws wee aeois ots 4 ari'o Grace eee ara rane ee 58, 556 
HG Fat HArO VU i sic osfn sdanee naire saceneas easbnctn# ad usuh caus uavwunswanstyspeave gates o sea Geel ie ene eee 554 
Herbad; infallibility of thes... ccde ces aie es on woos esa seur Sees de 300 
Herbads **Keep the sacred Fire’... .4.-Sb ver teu onuuce ceusss UIE See ae oes 305 
HIGresies, Orie irn OF y soe ay hie doe oo ok ps ooo ann’ von gh hima we pen alge ea ete Eas enue Ee +4 
Heérinése banerald lable of... 4.5 ca oes a bias 4 basse nee 384 
HierinanOnes ee ite eee oon Poe Lo peideavan anges G&G bsieubac ie cle Gk Ne ee 72 
Herodotus... 0. ate oes ecuuwavw aed soa tk AROS. Van Die. Dae. moe ete 71 
Herodotus called the Persians Pahlavi... 3.0 see accuse eu eeu +e mre ae 73 
Herodotus does not mention Iranian Dualismiasns sanbnenst ddsuol easkeenied as 39 
Herodotus mentions only the Nature religion of the Iranians.................:.... 39 
Hesiod»on the. ‘Rain Stars”... . ..., +++ 115+: BeMAE PRR Reet Did eeeen 486 
Hilmend, the river, Etymander and Haétumat) gesigens yantedet deen weeenely ie 538 
Hindu Kush. Mountains, (3.8. ¢00 «+ ees > o oe eo ee ei en 540 
Hindu Kush Mountains, heights of peaks of, from 8,000 feet to 20,000 feet. ..... 540, 544 
Hindu Kush Mountains more barren than Himalayas......... oma ond.1o. not Heey we 544 
Hindu Kush) Mountains.the:Paropamisis, ope... eeccersn scene eee sn ane 540 
Hinduism a development from Brahmanism............. > «oo.-..flal filed Bila ee UE & 44 
Hustomen! lesends in AbansVasht sce. vee c, cue rer ee ee 593-594 
Historical legends in Ashi Yasht... 03 3 o.cyue nce co se gee oe eek ER A eee 598 
Historical lesends4n RAm (Vasht oe ec eee: & coe fa es ee 592-593 
Historical legends in the Vendidad:......-2..0..4..-.- 88RD Gee b seen 594-598 
Hastorical legendsinZamyad Yasht. ine ewe cob - «voces ss aem ac ee ee 599 
Holy or White Spirit—Cpénta-Mainyt......0.....>+++-+e20>0+ s Oe eee 214 
Hom, the white, andiats powers ..o . cue > sueesieceesg ae ss ieee oes oe ee 581 
HOnoyer i. cs popes 2h ee eo air o Ree Bae be Ee Cine a Be i ee 105 
Hutrava;waliaubsniterortie Aryan regionss...0 00-4 eee eee eee eens eee 595 
Hud... tas ctey va mentee a «inne pele ee can ele ReeO ib mes le Seieasetor ee ce 365, 368 
Human race, multiple origin of... ...5--..s¢ see «+ dOREeR ee On. Bent oMieeS «ae: 46 
Human sace not from.a ‘single pair... ,.:s-e-nees acre cea «+ oePOOL eaLee er 37 
Human race, on unity of) /,a,., >... ae Heloise pee J cisesine. Jone aro pe 61 
Hinan race, period otexistence m1. : 2,54 ureieee eee ,: bo enatteleag? atl. 46 
Heiman race, unity off improbable; ..,.¢5.c0e6eee"> anes. . a eee YT. po.epeae 66 
Hutadeca, wife of Vistacpa, a ‘convert. °...'..... 3... +0. meMbaw BAd a etee Babee 591-592 


TENG+C Va. os fen ete Cee ees ene lar ae eds comers -) RR aE Ao Ws car 5 DaOw wild oa 209 


INDEX xlix 


Bevatiea——-Rain Stare co gu pick vn aenawennds caanwapwds ee llidMn ds 1oakppee yeee7 aps 486 
Hyades and Pleiades, the rainy constellation 2500 B. C......-... 0. eee eee ee eee 483 
mM mblichus.on:the;Deityuge ow). 19116 anevsiwalal sui. tosis Hi caias Sours egies 217 
mertans. the... ..: ciel). oni bovaeis wodd ae. atc eee SR, nesyerlis Gey Dud eopes 52 
BROINGT ES LEY 4. one d dackee Sammie bsime wlajaghyah CMM PU ROMER sid sero: 449, 529 
Immortality and Redeemer. i202. 6.68 ee alin ele eens Hoe eee eee rece en ents 521 
Immortality, no hint of in Frash6-Kéréti. ...... sec sias Wa. ae eee ew nee tee 529 
Immortality of Fravashis taught by Zarathustra......... 0.0 ese ee eee ete ee ee ee eee 536 
Immortality of the soul a pre-Hebraic idea... 6. ei). a eee alee eee eee dee 364 
Tnimortality of the soul an Jrano-Aryan:docttines d2@7). ies dk Ghee eben eh oe 364 
Immortality unknown to the Hebrews before the Babylonian exile................. 364 
Bieri CIS ENOIIS LACE Oy. <:< cease + annie wee is een wens cate e a es ORE Gee Fo 51 
Badia, present. races and, languages Of 1... p.<cie.e.e..acemsaseiene.e SUPER Bote es A se 51 
Sagian tribes, American, different physicallyet., domaine .awrwerasd.s Aout 0 peed. 89 
fndian tribes, American, separately created.....,.. 2nava/s<soel. aviv) bap aratir egy a 89 
Indians, American, plant juices used ceremonially by..............2 eee ee ener eeeee 310 
RE SOT rR oe a oan 05h wpe Represent ee NEEDY OHO Re? -& Se tae 541 
Smee vate And alranooAryans,. « <.9.- acm ctianisn sss vie eas us eS Introduction vi 
Indo-Aryans and Irano-Aryans, period of separation Of..............0-eeeeeeeeees 69 
Indo-Aryans, astrolatry among, preceded European migration and Vedic worship.... 6 
PRO A Ponte wenirera Lion: Of oc. iieic dine har aanss sone eis baneie ais ED de whack 579-580 
Indo-Aryans, emigration of to Punjab preceded by Irano-Aryan one to Bactria...... 580 
Indo-Aryans’ language changing before migration into Punjab.................... 63 
Bem ATA 8: TIM OTALION, fa eine ste Ties as no a oleh Ap Ola as eh ores kn nia: neo. i 76 
intic-Arvans migration to Punjab, date Of... f6s....ece, cece merci eae uel se apes 30 
Indo-Aryans. migration to Punjab, 4000 Ba CGisicw. hie. tansanm cage ere: enna 33 
Indo-Aryans migration to Punjab not caused by schism.............2.--eee eee eee 33 
Indo-Aryans not renegade Zarathustrians......... 0... eee e eee eee ee eee e eee eens 28 
Indo-Aryans’ religion was a. Nature religion. . .......06sess0 sn obleeeh eptemermet: ways 39 
Mido-Arvans.route of intasa il pan wn. 5. 5, eres nce, septate ate erepes bee ta ees ED ees 542 
Indo-Aryans, separation of from Irano-Aryans more than 5000 B. C............-.. 31 
iniio-Aryvans, worship.of , «04.00. gna yeni Ldeest) Awe bl. od cops «ft deri ned «econ 6 
indra. not named in Zendwestarns laine ow sland eines. to ahboacnsinid-teterd = bes seat ee 7 
BA tA athe WOT: 2 cs VR meq ass Tents) Ati award * 5 tsk as TD DRI sie ates Daw 261 
Biira avorahip. When it) PEGA sc cain Qetiek les iviaen cn 2+, <)2, bahar, Tr ti ahh Fires is 614 
infidels’ Aryan. .«..«.... uapliinand.on? tacts fied raidelatt o7is.lu> valeromr aed ivrch se 388 
Intects, new,species ol still appearing... 6.65 «oc. 54,055, «00.0.0 « pM nD - ace sfhle Femme ee g 46 
1 EE a bah 1 te pee a MPR te ND DRE ae), eee Rens METRE Mea a eA Deen ar Deena Pap 109 
iran, change.of climate Of 6. po ceunnens ss BORO ~bEAh sHOTt Ale Ke oO onde Pag: sees 34 
Ber aIHG MOTO «keen ou crus weber ee oerl sh Are hee eC cu: <7 0 Beate «oes 79 
Sranian emicration,. .%.««< «4s PtsaUG doe MOTE YON REE Beast kG week? + 4h 6 
Iranian emigration preceded the Vedic worship.............. ee eee eeee eee ects eens 6 
Pein taseminice. first Seat, Of «cic. <,<isysic.r:saciepcncninieieinsss arabian Meeks, °° 9.45.95, Ge hae» Denies 544 
BESTIAN JANGUACES cies gas Canna tases eens deeeeer Sey gelee byl. 6 re «yer Introduction 1i-ix 
Iranian languages, extension of, Dr. Donaldson on........ 0.6.00. e eee eee eee eee 68 
Iranian migration was from north of the Oxus River... . ...... jajsjeuid clan eile eee es 6 
iranian. migration from Punjab (?), Miller om... «cece. eee ees e eee ess caters ens 8 
Iranian migration long preceded that to the Punjab............... 22s eee eee eens 8 
Santi origin! Of the, Kavalan.,.. «inns nw ene deere emer dere eee pbs a8 ve 371-372 


Seentart race, DUNnser ON. .hye oss ee cach cos cases ees ere rart at4-bas- ade: As! 79-80 


| INDEX 


[ranian race, origin of. (Donaldson) : ......0.50<0s~sewssnmnnn ease +S DERE eee 67 
Tranian stock, Bunsen- on: .....-..054 4. 0008 GIRL aeNOd Vint Sak Seles hie aap 78 
lranian, theswOldns tem gee weg ss ee tee eee en 31 
Iranians did not come in contact with Indo-Aryans after the separation............ a5 
Iranians left an Aryan people in Sogdiana when they crossed the Oxus............. 63 
[ranians separate and distinct ‘more than 5000 B..C..............¢c10ucs1. Pde 31 
Irano-Aryan and Indo-Aryan emigrations, comparative dates of................... 8 
[rano-Aryan domain increased by conquest. .... .3ya¢-Oiees 1.01 lo Jaid on lee 568 
Trano-Aryan emigration, one-of nomads... s3aun ine, wh Wiauhy 2ideeyen ip. yilleie 588 
Jrano-Aryan migration preceded the Indo-Aryan migration to the Punjab.......... 580 
Irano-Aryan migration southward from a cold climate.....................0.040.. 587 
Irano-Aryan Mysteries. 4% (iO RY 2d Ole Bolt SH OF nwonwey # . 550-557 
{ranovlryan TeligiON. eck. s pee en tnk since bans ow eemns hc ck epee pr audnagibnt 101 
‘Trano-Aryans—agriculturists. .....2.....0su0s0~ seh QOGODMEE DE RoDi JRORaIG a 588 
Irano-Aryans chiefly horsemen, herdsmen, stockmensily #297900 .ciohwin se, pone fy 588 
lrano-Aryans migrated.from'Indo-Aryans.........090@D. 2 eiedse SeGaI A, Badr fe 7 
Irano-Aryans remained in Asia after the migrations.......................00-.00% 76 
Irish language a: Gadhelic dialect... 5h. cancnun cnn hyh en vase evn ete eee 84 
Tr reatin OPO mnt tite Gear thiaterat ana eaitete hater tscenzeet etiazect (nets tie Re I 248, 559-564 
Irrigation from water of the Oxus Rivertiaimis 10. DONE BARA -onetl One anevie 304 
Irrigation of the Aryan land OVS1a 0 NRO Teale, nonin viteinijes Sane. 546 
Italian language, the... in. inte een ann dan enone mk 4 um 5 ee Seen CRE de 87 
Italo-Aryan ‘migration; scores Of eénturiés BGI CRLAOT O11G Aeibins Bone 85 
Izeds,:the: ¢.. Piscean ss. is GRR Set. BORRTAAT S10 180 EOgne) SONEne env 433 
FAMIA CHA § sas hats fateh Sabet |p Saltese "a Lote fo take tens Fate Fakoite rete AK, PRED oAAEOEIRAD 2, C2 SLOTS EMIS COLE a fi 182 
JamAcpa, Zarathustra’s assistant and coadjutor#). 0 .Jeigul. Of ROLE eee ae} 123 
Japhetic languages unknown..:.....‘729008 1. PaeuG7 Jon, (ALOU, OF ROLE Bo 36 
Jaxartes and Oxus! £iVers : & 64°40 % i eter ote herent ROU EM Re PRL ee ee 542 . 
Jaxartes river—Sir Daria....-2.55.5.85.45 salads SIRE, BBY, MOMSE Oeil 548 
TFebusites; thes to: ters. ata fetete te isos is forebs tohasahe Maas ty “sol opekane EOUEEN SEIT LO) EOE, Cee oe 55 
Jehovah and Ahura Mazda feach“/29 100, @g6 71" OR E31 /ousl lo Naleredas .ankvin 352 
Jehovah, belief in, came to Hebrews from Irano-Aryans...............00 0.0.0... 100 
Jerusalem, old, built thousands of years before David and Solomon................ 85 
Tesus, Canaanitioh lineage: Ob+.+.-.:sat.r.t.1.+.rsncustekeseas*e/chs tan. fokarcvaracstcearsecah mea ce teens fav aaa 55 
Tésus and Paul, morality Off «00. cc ores tetetert tetpconesee'arctoe hire GAR DP ARO I 421 
Jesus taught the morality of the Rabbis; Paul that of the Gentiles................. 421 
John, St., and Philo Judas. , <5 +.-ti.r.. ctr. SOOT. LA 10 Hotes. Wal. wee 162 
John, St., and Zarathustra...... ty Cie yn en CTR IS RT.) 361 
John, St.; doctrine of, came from:Zend-Avesta i. ...-.....00. 4 t0 BIOtUL tO ORI 116 
John, St. ideas off rae tea. +. ct set ee tad oC RAB IS aS Ans Ok 4 Reo Oe eee 361, 363 
John, St.; ideas of, inherited legitimately from Zarathustra..........- 8m 361 
John, St.; Semitism, of, and the creed of the/Oxusy. 909 Jor). hobeogid nae ious Ae 165 
Judgement, last... 2. See ihe 2 Sets te tens tots deteetebe eben tens tons OR, 2A LO SCENE 533 
Julian; Emperofy ony the Intelligent Reason’ i455 422.2410 400n04++« +7 ORR Ie 173 
Julian, Emperor, on ‘the sun-as God’ 40 RORpIAOOUL CE I BOleNSIZ9 .eegeuene fe 244 
Jupiter—Archangel:Gabriel.<..4-..... .1aVie., BURL OH) 1 EROS S003) AR ADA Ae 162 
Jutes—Goths. i... tke emi ee ee BOE ORE POST MOPS eTaEeN Fie 69 
Kabalah,' the: i:.5.55.5. 0 shee. gses ine see chan tn sn Sends OAR Oe SOLO 20 seen ee 


Kabalah,; the, and the Fravashis or: :v4..<sassne5cstaneu50 0008 eG ony 364, 369 


INDEX li 


mma? the and the send-A vestai-oec cad sGewarseeblsdives 355-356, 364, 366, 370, 511 
mepaliady thes Tranian Origin Of .+.6cccee cae et sae ddd bd Add oes TEIN TO, 939923 7I2 
ENE PEE OTST ey Pe Me RAG casos ein eh teensy bee ORO RD a Ad fay 349, 364 
SMMAAT, ISG: COOL YE Peres CE edn ey ay diutw la ante, Sars letePvdebe Gta’. 6 a 'a s xte hess 125, 265-266 
Kabalah, the, Sephiroth of, and the Amésha-Cpéntas................ 000.0. e eae 125 
eevalists borrowed from: Zarathustrianism?()..07! RUPP SOERIOR) A. RIDA Qigt 370 
ST RALASE Sh OE OR IMO es UY cane heb he CHP t EO PRR, TONS, LE POY 312 
Ber poky ELS WOT S ANE OI oe oo chor cigar cna deal al oho eatohatetel al dat tds AO ROUTE GL, 94 GUY 620 
Kancuya, from which the coming Saviour, Actvat-Erét6, arose...............2.... 561 
Pemriee at ArTaChOsia oa ay oo a srt este ie oe RIOD AG RIDI SU, DO ARM: PHYTO! Sy 904 556 
pene On anthropomorphisim : ¢ + cece ttt ttt ett A OS SPI Po IS 164 
UL ESAS Pt Pur DANG et cyt NN ss ae arate eta ra or oral aha orate Matioltar lie id a Paty ot chat RM, PET BU 268 
Bester PAC PEE Nios Paseo ee tt terete AQ ODD, MRM IRS ee bn 147 
penfeshVare-a. oS) SRIF 1091 ES enn Te a) ee pPpyorg. Novel METI 925632564 
Bearesirvareoy thet) \. Ake ie eho. ee eeerereietes POTTED) MOI SENERS ef% 537-538 
Peres VATee ele; TIAMES Of iewesn re: rcs vette herons ree waht S$ 2R0GND SOR Gus 537 
Penresuvares: the; relative locations of Mass... terre rere i SUT, 1G BORE OD eeRbuy 545 
Karshipta—agriculture, husbandry. «......'P. 2991.9). Pade a p lgpieeel ): eyapuy STO 
Peerenipta tive, bird Ae ae San ends ROU 10 Del so eines 574 
PesVaNy istacpa srl Mere ens oo rer eerie. 4 OO RIOR Le 10 Jp Ie8D Ba heup 209 
Bava Vistacpa, of the blood: of Zarathustra. wore cere ree he O RNUTOINIO! BIBBUS 238 
Peavavisy theu mrs ee. eo ee heres or cries SA OIREL IS, DOMMOL ISOM {293 147-148 
Peer EHCP oe os FS Oe BPR OP Pe eee Dt £O SOCAN) OB aUy 619 
Kavis the spiritual guides of the Deva-worshippers). 20.0.0 00.0. oo ee 221 
Peas oA oS os eareeebeeen sede eet ies iether REIL, 10 DUE BL-SID STD. NO Bs 268 
Saeiaedialects:in Huropessmervienee raver cere yee yy veers cori RA OM) NY 84 
meltie Gdominions in Europe? sss Phi: oe oe ESN, Au iatios sot, SEY at) at 84 
melts inieration and lanfiage sn. duws ees es eee er OLPOE NAO SID Bf) OTe, YaBOL 84-85 
meltte imisration; probably -10000- Bs Cisne: oe. SURES NAOT, Tahal ,onrat ons (5: 85 
meerecatpa succeeds’ Thraetadna Oli) BRR AUS.) AIDS) .INPEN HS LNNay to QldoF IBLE 579 
Rerecant, the Indo-Aryan-Kricanussiq-eeee ee coe ee ROTI BAG eT) lene 269 
PROT ATI— “(rar Iia N18 + bie. tse s atts tah a et GOR GLEE EL OS, ee AD 556 
Wieeheisand VohG-Man6) Smee etre LOR NEN nes oe pete g 2 SU en Bia 378 
eeaerrn rd Ce CU red Tho eV ee ee MUSA en ch tar sties te tesctn staring eB, SAI 554, 555 
Menordah* (or Khitirdah) Avesta. 008. 5). SAL, 9f fas ce oee iv and 105, 347-349 
Pnordalr Avesta; invocations in: 6 S335 eer ec PIOO Sori Bit Vile. 347-348 
Krordah: Avesta; Spiegel's edition, of,-1863 >> RO? 40 162N08) BaIedty Ai) vii egy 7 ac 5 
Mnoriesan——Parthias: creo ceeeer beaker nsec. sake oo BAPMAL DOA MMIOT) 9 BO. HOD Be 556 
mataletrdereecrtatcspacarssant so spe BREE OFS MONT PIB BOS OICIN b> a¢ 339 
Perieetine> 8 TPS Pa PEA Es cee b ee eee Res rd) eros NE. UNO on at 499 
mntatu—Prower, not Wisddmt! scr ere dees td aro SEP MNGIG OEE PIE IG e—-a il) ae 133 
mniratu,tie word «feeb Presses er on eae aes fe) o SRE BI! Inne 95 morte 4 500 
maistathra: the origin of ‘Czar’ ancd"larshatha OLR Oa oc) eines Igy er! «| £5 
BeBATH IA VAI Ya 88.48 eo NNSA SARA ASE OUR ANEREE C8 6 124-125, 280, 392-395 
mena thra-Vairya— Divine Sovercionty.:3 6d od if hee PERO oho oobi ees fae BE 392 
mnshathra-Vairya' Malakoth of the Kabalahy.«.-s14scn ioe 4 PLOY FL 
Khshathra-Vairya—Shahrever—Vohu Khshathra................0...0..00... 103, 392 
eet y Gir ya, thet WOTtee. . 6a eee Wo Re, OE Aes 174-175, 395 
memenatnra-Vairya So Caurvarnes:. 6 nt fee oi Cae Rae he dood DORR Mel el 1 BG 
mnie Majesty, the oy so. SA Te a eee cea eee ees cc eee de oe ame 522-523 


DeBep ENE TIADE:.\istate Pes RRA SSS es os on se SEN 250 


lil INDEX 


Kucti the girdle. sof e8e0. oo... ois candi bd aioe bas oe bare cons ae 347 
Kurdsiand their COUnEry s¢ «5... -scs.-. 5.0.6. cecssteepeesnnintyss ee ee SEB ee eae 83-84 
Kurdsand their language... 5..uoeceeceseeurey er ce eer ese. AD Beeld eee 83-84 
‘*Taboraré €St Orar€ ss oo... + «0.0.5 Bd ele OTE. BME DEE to Seer obee «ane 252 
‘‘Laborare est Orare,” a literal reading from the Zend-Avesta.................... 1. 401 
sadder ofiprayer, De. ©... gycosierce othe tereree steer ee eee 82, 2 ee 3a 
Language families, the greats i).505)cb.sc tt bios acess ,ae eyes tsa Si ee ee 78 
Language forms retained in,coloniesA-#:.4 bas .aeorriee aenetos of d-nolew anos! eee 25 
Language forms wear off in mother country 7. 752.) 2.000. 9...) Binion Aa aniRe 2b 
Languages, American Indian. 3c ee eee eine o,2 , «ee OG REE eee 88-89 
Lsangtiages, animal see 563.0 ck si hc. ee eee een ae Ee ee 87 
fianguages, Aryan, Miller on? 23.0... 0 20 oe en eee te ieee se 78 
Languages, Aryan, relation proven by their grammars and root-words............ So Be 
Languages change when transferred. (0. ." oo so. ess ee ee ee yee 88 
Languages, changés in. 2. 06 0. nae ie one eee oO SORE eee eee reine 82 
Languages, changes of letters in’). 72000) 92.9". . Gey epee ak @s alot Lod h sunae 88 
Languages, Classical and European, relations of ...... . gelsemeleut)- aeaheere eee eee 90 
Languages, created—or invented............... bb bhaeoteren vo 5 ee eee 87, 88 
Languages, ‘descent of all from ones): 545000 ¥d- 0 eee) en 82 
Languages, formations Of. ...... . .-....5:..-5)+.-.«.4erel/be nee de deeelet als te cedar ee 82 
Languages, modern, formed by fusions) .0..05.4 908 -u)0. ier een el. 64 
languages, origins Of; 7.0 sR Pe kr, 8 eee enc ae 87-91 
Languages, why letters are changed 1n seac:ielesow- eval! SH) do-eeniere bert ee oe eal 89 
Lassen on cradle-land of Aryans! sce Go pate ae ey ee 74 
Law, in the Avesta ois. 4). efe ita ele ge ela todefe teas Siete 4 te bode leet, | eet) ae 501-502 
Laws, in the Gathas, mean'religiotis teachings: . .. ..<....-...1:).1- sereyati ah’ ae Sa ee 152 
Legendary. history’ in the Gosh: Yasht.. .c:o2090.4. (:..-a epee eee 590-591 
Light, the Divine, later than Zarathustra... 73.44 (Od wilatients sneer ae 245-246 
Linguistic table of Zend, Sanskrit, Greek, Latin and Indo-European.............. 92-93 
Linguistic traditions worthless. .<02...5s.6..75. ose)ubieeses 1 pee ee ee eile Cee ceil 
Lithuanian ‘race ss cer eee... SB rao 91 SRR te co ssp atak elute te ote els bench neem an a ene a 81 
Lithuanians; the. 02). SEP Oe 2) Sa VSD ov pate ie ee 56 
Logos;4christ asic: oN he FIRE SO IRS Ye SAAC ed tence 162 
Logos—Greative Word and;Divine:Intellect:.: /: »--.2 + aeow de Santen nee 380 
Logos;'Creative—the ‘Divine Word se.00 2029 os 0s one <P ee Roe ad oe ee 274 
Logos; Creative, the uttered'thought oft Godeepns!. Si aary ee et yacies J nteee eee 274 
Logos,: idea ‘camie from thevAryans «i457 ve ras cate ec oes yoo) ee cee 421 
Logos of Platofand Philo cametrom thesAryans: :; <2i2)..'a+tees os vee eee 421 
Logos; the—Voh0=ManG) 1.000 ee gn td ales te ee 380 
. Logos, the—Sophia, and the Sephiroth, 5... .. 3.4. 2.5... serephal i hegee peal eee 263 
Lord's Prayer and'Ha 3) Yacna 37 2ee 2.2), here os a ae ee 248 
Lord’s Prayer contains the Iranian idea*oftAhuraiMazda tu ee \ tn ve peer os + ae ee Zia 
Lycians, the 24¢¢.b@ Bee. 452. 255. . 5 Shoe taper eee se eee Dee eres be 56 
Lydian races.) 0. ee ee OP ee ee tee ia irl ono pak eee 79 
Gydians, thes... bet eee SU GA Oe eee ee te oh tela er pete eee 56 
Lying; among the Medes and Persians. pened! dads aces Introduction iiand 316 
Macedonian language ss 6:4 ee riccie cs. is cscs ce apes oeeeet > > poe si tai ae 7 
Vea cava S-—Maos 2.08 hoo emery bes) Reais: Se 3) 3 at ela ayes oe agai eter ROE 234 
Mapirelizion' of2.. > eee tis chee ie gi eG On eee Rie ec Introduction i 


Masism, a debased Zarathustrianism, ,.<.<3 ,\M-golawiaas Jo eoc0s8 .seval-olaal. soits 44 
OT OINITIG ak wis in nc ais CK yA a ASS Sw RAS ss MIAO AD. AU 42 
Mariem the relision of the ocythic tribes... .....ccnseves cass + RRSER OS 19 Olds 41 
Biahnmet nod Zaratinarra;cOmpared. ....c¢-<cauccuuvunsaeseas sis sH57QUH. OF MOtss 125 
Maidhy6é-m§4o was first disciple of Zarathustra... i. s ee cde eloees ce tee eee aes 604 
COS SS RR ne eae ee casa cds sO CRRERD ONE ese LUO at 358-359 
Winer CCTING TION ANU CEE VAUIVES oc cus osc ky v0 a4 0ves 1) see SAWS. aie 359-360 
Meainvus-bravashi and Soul. . 66. occu is ews sss ees 1 Pd PORNO BDebies) . giz@l ,2imaiss 510 
Deere Wee ce ECU i sg we laa 4 44 0 oo 4 £440 RRMA ELD QPIN SE 500 
ar CESS ONT Ce Boe ess vv ge ha pil 86484 48855 3 Se 2 a SBR Y 522 
URE RE OREN a go Ie hs <n ch in A Gd Sees i'n ANS A's A LOR OOO LAGE 
Malekoth—Khshathrar Vanya. yas cots ceca is cas 10 RS) Set BORE DG Linn OZ 
marae RA a try itt ATI I, 4 x ay Gy bie ole diy a 4 ucia'd 9944 aes diay Sees oo ae AO 359 
Mian. original, was.everywhere a.savage. 6. cose des ce wane sss tes neas Re DS 87 46 
Nisan the oret—Gayo Marathan oo e vi cces sess eeveses esa caecns a 2@EMO Dore? 448 
Rte CG SWOT a. Dat ve ed ess 6c ne tay a 04s oe BIRR VES REO sean ot 359 
Mankind, cradle-land of in Northern Asia............... re Se9aced. lo Jesse & 35 
PLT VOCUS) Oi 8 Gh ee eae ee ev lie Aaa da ae pes oROEe ar LTO 
Miotthra the body onthe Praver. . cps eck essa sess ies sd DAA, SF 289 
BREN ts EVEL fe es 2) ice Cia URE Ss US 45 048 DR Ae dade De Be 352 
Manens-Cnentamtne Holy Word , oe. enh nrd ac vss apne ver Lvs 1.13 DIOWI ORs. B 331 
Montimaonentantie Mightiest. .s..asecere es eevee bevmsne enon eunte SOUUOLEOR.! 363 
Manthtas(Coenta-Wisdom os s1elad- siste-aahiers> bas saloe som Grama. b 496-502 
Whanitheneworavers. chanted OF: SUNG. 06. seeds ce rues varie dene eters BODY DM: 108-109 
Miata eee Anal 4 ot ie) oe oul hyd CGS gees aye cs VBR rf. siclod. beises § 548 
REMI Ae 8 0c GP eM OPEN Ba ya ak oy Sagas 44 se SEE PEO Ae 553-554 
Bameereniot the Inscriptions M OUT oe oie edb elena dts de etna vals er ere OMe 553-554 
Bierseethe Archangel Uriel iis ses he ee e's ss tees fs sss CO ORE awed soe 162 
tea A sOt SEs EG ec es Re ie dd o's oy eine 804-4 e YORE ROC-CONMUG Lal OF 56 
Bites ANUMROABANOE. 32 come wees Brees fe o's dde ss oes  DRIVION Dig salt 469-470 
EC eS en I os ce re enoitancenl slaed. 1G, maiedst 294 
Perea rT is EER rR ye os Seige, «, «, % Sepeen sy «,« Pe ere * 112-113, 161, 351 
Mazdayacnian faith, was Zarathustra the founder of?. tusdased: loge ssh aie Uae.» 576 
Mazdayagnian law, doctrine of the tenets of the true faith..................00..08. 123 
Mazdayagnian law revealed by Ahura to Zarathustra, a body of doctrine and truth.. 123 
Mazdayacnian religion, pure and venerable. .,.....:-..«jaav sidepuA. tued& e4si nae 99 
ROSE ee aie oe Sarge tna e's Ve obis 6s £4 SBT IA -O0S Ye Bales 59-60 
ee NTA a aaa che ce aad ie Feng ne ec 8% ocr ee SRR BIORHIA VENOM. deuaIAl-4 59-60 
Marl Ost i a ks ees Se ed vie. 5 sia a # £4 Fic yeas RL NSVIAL OOo VL > 58 
Media. and Aryan. Persia, origin.of...........seesuesnel dymlanee Dero baad: no... 746. . 34 
Media Atronatenés—Azerbijan : s. jcc eee es eee oe page ee phe eBbned- SameaRe..I0)., 58 
Daren, Matenis—Matienis..... os 2545-5 s05ees++ 2c. eogntene 1507 HG Kal .3 68 
Medi hacha..:.....45-.de0essss kpeeeh-bask Jo-eeetaienn-e auell 10 aal4 ¥ 2 282 
Rien. Kravasnia. Ol.) ... .csescenbal-mevsth«ot024- lo eva Sid arena no EM W239 504 
Mereury—the Archangel Gabriel, .. <0... sash os cs pee ronAl-avidithid 4hO Ka. 25 162 
ON ae re ees oe te Btw a ps pe ee enn gd + dT RMORRE TO .EBEe 553-554 
Meosual—( hrist0@iy. fie cei pe 6d ee od ee ees hs, A-bnod braw-ou7 40,4614 . 15 404 
mMiswhaelithe Archangel—Saturn . ... ....0ss-sssios2-emonuunel bodes HO KALA 79 162 
Migration. Armenian. tages ec seer ees os) s fae siderHlones nok NO xu <3 57-58 
Bierwarert) CALICO, AE eUOT man IOI Olle uaa < siete inl ieee in! « «0 S64 eh a eater tks hel ene ae 75 
Micration, Irano-Aryan, Of short Curation: ooo cuss nent ees + tes ARON Bald 25 588 


liv _ INDEX 


Migration, Italo-Aryan, scores of centuries B. C................... RIED BSH 85 
Migration, BK elto A ry pian avers won scwharatalotatsriv neat che rk Terme PENG Fy 71 
Migration’ of Scythians MW. 0.0.00 600s ew ees PRED, DMs Bede DORR Od aes 52 
Migration to PunjabDicss on eo cose or de cnn cee inns 1 Poe, STR US BAe gone 76 
Migration to south‘ of Bactria, period of »..,.W VSR 20s, Pu LioeL, Te gaye, Ohal-oen 34 
Migrations: courses and ‘causes:of hig. Le 2a no ee 76 
Migrations,[ranorAryan.......<0vsceeve tvnveer erect ORR ID DOB BOMeyer: 550-557 
Migrations,long-periods occupied: bys «.. eee ex ve evens denser sd OO DRE eee 43 
Migrations; primitive .c\ a. SRR Nes sore ode Sues es ee ne oe ee 61 
MihraYashtvs 2s. s: 08 SR. COG RITE Kents elec «. 0 eR oe eee 437-445 
Mikro pioso posites. 10. SNR octane recs in fesretierateend Hebe 5 a a orl 368 
Millennium and’ Resurrection, time of .. 4. ¢s<:¢s4s.007s77:84 1. oie 195 fn 

Mat astiss farce OAT RR iin end a2 «2 ea es ee ee 436-447 
Mithra.and Mitracw.a suey eP@NPs LY JDO SEE ee ess: daw [eore, 439 
Mithra--C ontractgyics SYA SRI ee he os coe tone bey ORO OG ee eee 436 
Mithra sirstsHeayenly..Yazatay uy ere opera ene eee v5 443 
Mithra greatest of Yazatas and first Efeace ele BEER ATR Ths 98 10 DR Sea SMD 458 
Mithra—<Mitrancia:.ages See, OR ae a4. ole ne Ses OP ee ee 614 
Mithra,notithe:Suin <x, *ayeWil « ne ene seks een er ee Se) 1 ed ae cee 442 
Mithraethe timmy ot oath ER sees roe Airset ee 263, 436 
Mithragthe word ie Wins acne xen edge She be Ahn ed og ORE ny ee 445-447 
Mitra;.analoguesiof, dee ems ay {00 ews cs ee doe SE le Introduction vi 
Mitra and Varuna were morning and evening stars before the Vedas were composed... 614 
Mitratin.theVedar nesvais. 6 ARS Mons oe eran ey o ROE 10 DORE elas ele 447 
Mitrasrevered beforeiMithra tags « vac waccvls aha hon deed oht 6 ee 614 
MitzraiinpsontofeHa i..gs 35. 14d cde ee Redes ested dlp ees ee eee 36 
Mobeds; ‘the a; 33 sig. yews Pegs Pea Gig. ; :» Jeo enolignicans @aa to dem 1 
Mohan Lal jtravelsiofi (aw Spe) -¥ R08 oe ieee cer od soe beeen poe ante 542 
Mongols=-Teutono-Scythianscams Unie oss oas ded dhe be a eee 73 
Monotheism and: Polytheismgks 4, Ak. BRU oo-) Je eee ened be fae | 128 
MonotheismiofkRoekilnschiptions:eny sy... sae as 0r.2 002 See te 214 
M GoriramidieB traipat ees sec yahgeee, tac cst mat’, eee mcs <u regi cance ee eke 474-478 
Moon and:the?Archangel Tsaphael; 10 290000) Att Binnie ea, SURE aa eel 162 
Morals, theosophy, religion and philosophy, ours are Aryan not Semitic............ 421 
Moses.andithetlen'Commandments eure oO) Oud. yd Doleoven oral paingae 245 
Mountains:about AiryanatVaejous -3:;-5):.,2 Pie Den oiug ,n0miles meine eel 539 
MowntainsiofthevAryantlandgacma: OF Naess dass ss nnd eek ee een ee ee eee 539-540 
Modru-—Marguish, ‘Merv; Margiana.s:24ss2hen¢-s20e8s0 29208 22 one eee 553-554 
Muir;Dr.honwAryantcrad leland syne An: ARN ices ee no a ee ee lies, 
Muir, Dr., on Zend and Sanskrit languages. scsei03 5) 40 DO. DEI Oey Dee. 91-93 
Muir,,Dr4;Sanskritutexts 222; 04 RPS Pye» npg oor, OS Re eOTIR 4G 74 
Miiller, Max, on Aryan languageste 422 sfhr bee nh eye sie os ee iO eeereinsiall 78-83 
Miiller, Max, oniHaug’sitranslations of¢Zend-Avesta sff). -- 5: 8.827222 57: 0 Ree 12 
Miiller, Max, on innumerable dialects of Proto-Aryan languagesexs<0:: +} POSER. 63 
Miller, Max, on primitive languages:: <.40c44622002 ghee eenenonh sti 86-88 
MilletaMaxp ontSanSkrit Gutsy. cso 24s: reste ae tose eeete te tn ofeach 60 
Miiller,, Max;,onithe word Zend-Avesta.s.52 44; 0: :4115:5413+111 5) eee 11-12 
Miller, Max, on the Zend language: : ..:55.2.4:4:4.2 52 Meer es Ont Jom 5-6 
Miiller;«Max, onZend: scholarship «i402 s4a4e4s094 deen os en ee oe 12-13 
Nacus, the; wordt......1shesieu. ss rasveey., MOD RO. lo fevie one ior 455 


INDEX lv 


DUEL PRPCRMIE LIST ST RELEASE TE Ay orl tyr eet Nolo tte PEN eke oe ooh a ees pete Nt 472-473 
Neonuaitini, antagonist of Cpenta Acmaltt: ss sss 4 eee es abies sss oe bm wal ibe 117 
EOmONsAICtil, One WOT MmL TS 22s cs PFT) back NL TREES EO ibs i cb edd et aehemel 176 
Metavenascne vrep living DEliY cy reve es eerste ere heed ee ede sy 2b ide d—szal 337 
POReaCVED CHE WORT. (RHEE? SCT TCEN TL Es hc eee hs eels OPER ERT: cis oc) QDI BE 613 
ature; DUC Deity sm-action-and expression}. +s) as eb rere see eRe nl, ehaing gs 47 
pavurer creative power without limit.. 423237258) i5ePebed bi 1 eel Seip jo 66 
uerven Ol the waters sciad tii hi EKER TEEETILSG2H e599 boa Rl pare oe eeeeeerind A ai 472 
Navel of the waters, source of the mountain streams..............00..0.0-000000.. 561 
Devel On tie waters; Che atmospheres ii 71.5:5)5)43095553)) 3) S70eUe RR bre |) 2. 472 
NewiaHa CUNmdAna), the word: /ishetsiicceusc ree isd SESS NIOD-of OP alieics 25> S73 
wet yosengh, work on Zend: language of: +2 5255-25263/ 90 MINTO. 241 OF Mittin .jc. 4 
PROOUETUCET ELLs iis ceeee st sees fri SEDEeEIG La PRIN eM) OF Sing ..12. 81 
Peta (INGEZARIT)IGE oN te COREN CLLe Ca Ne cane aT Oh Oat OF SIR . 3652368 
Brew Cratylus’ of Dr.-Donaldson. 6.605 609 E005 i he ROO NY OF a Ae. 65 
PRGOUUIT Tet ss cL ete yee cit Pha eRe oes s nae 1501 PO one bod pete: 71 
i eae ile are 3 oar geen We ae ee 7 MIO) GT ADSI . 554 
PMN Ae 4 CREE Ooo. s OT RUBS! Neoliings) 929 den vider od) ashes, c12: 264 
ty RNs FEST ECS 6 5) i Repeal piensa bh a PR ae OE ee RP, fe Bel Be 163, 164 
PRM MMANE UAC MRICME OTT Ci eles sere te ne yea 7 eRe eee eel | oP eee. by parrmel he 81 
Goiiite pdsemn uu it. elevation .!-).455:/ 050... Ue bre abiiing? Ao wwtviot x i 544 
RPL RVIT UREN crs aes Peco sec Sete eve eet av as yarn rekaren els recede celilele el ISR Snape tae 486 
COE OS CMRINBP ATID PEPIAIT? GAM F, £8.04, oa Roe wige taddetahs Wie. No ails Dicken al IY AD Introduction i 
ROP UreCI MME TERR ey ADE OL ies cree NW ee cet etc ace tatak esta fe wot gee Soe tobe aede Desh oelo leks oand oc UE SRG MN Bie 85 
eRe Ist. CUS LACE ae ade eee et a tess fo AD, $5.2 cheer Seca rien eaaen. eee 79 
Sere agiAteat in ees URe teva hase eta ceeice ll. els 225 Nee omens 84 
Over-population: the cause of’ Yima’s.emigration, - 2) i¢ii.).2.....5. 20. e9geugeal.e 568 
aus plain, Peniogical aippearalice, Of es ish lise feelin iri bl sii). sh ceanonel ie 546 
RAMS AUP IIWIV SCION Ole cn eee ast eA eS cee tl ones 6 ERD ADD a Tiehey9e7 Ae 546 
OxUS plaitl, 12,000 -sq.-miles.in extentssas./.). 01... .... eu atipenssorgtell pads 546 
Uae river ea OU-<) LIGONTT Taye ar eee ia ad sce daa seed ees. ode dao eA 540, 541 
OGeiewirer rami Darian ites te ts) tes; fea ss ce Shoe LT Spied lene 548 
Daten Were OT COVICUIA sy ReMMR er Ce ax se. oe tit ches aoa d Ce oe Lea tee fad ere 471 
Der IverT CANO GUL IG VEUE aT ee os ROT OC Nk a VA wate oo Eee ee shee ene a, « eaMEa EE cy 
anus river, length 1,300 “miles (estimated) 7s. 000c..0 600 Pes Pee Me) Od cage 544 
Oya Fiver, SIZ6 ANC CUITENTS Olciy ts cons ces SIRO es JOOP ns JW esdtvisoh.. 545 
Giatis Fiver, Some tributaries Ofer, s cccu. ssa cdodes Osi. ROBO ONS. dome! bud, 549 
MMe FIVE? BOUICES Ul sxe pue tera cin teers chi ls oles oo TUE 10150200 449 biisy 541 
MUBFIVel, VEly TSI FIVEL, Ce ay Rea eV rss iv ie CCN Lote 2. Oe A 0 | 544 
Meer WINCH Oe rss 4.0405 tak ee ye CVs tw VAs ts Cea yee teas | A On ire. 545 
PMLIRG MMR OR Ss cuca sok sk OV Ee Ve ke de tee Cel oy en On sue dee, 305 
Parikasieyevenese ti ys yy cs. POIMROS. le eaulalel, ne cotta, ontirzeak cea entt 268 
Paleontology shows that creation has been continuous..............00.cc0eceeeeee 47 
SRMUMEHERS.5. 55 Te MERE CEE PONY «cin PAM eh os ov es eds CORRE le eeu doe Cc SL ORS 529 
Deis CUMHALe Oly Coe Ree ERO 1 ocd glee as Vee ok CORE Ob ss cel aleedy cc SONS sages 549 
Bora rdaill Of. si «phe Rwawiee +b danse Redd os done nd eee vs cn aC SEA DIET, Rif 549 
peourucnicta, daughter of Zarathustra... es. Ae Ade Raa, Das. ene 238 fn 
A UISG a6 9s anv x WRN S CRN ed Oh ipa «nbs eeu BICON A OOP ue BENTEDAG, ¥ 232-233 


Porauise, the best places. 1 Wu. POUL To anol nt nose. we tab. tee T bere aa 278 


Ivi INDEX 


Papendie RE PERLITE eas 5 20 es 4, De ee 255, 432 
Parendi, the word... « patuxevencces vs SDAA SG O- lo jamtogndan-andiaie 432 
Pasodars. |. oo ee eek ace sue kee 3s eb els SS WS yee ta > = 347 
Parodars—Kahrkata¢.... 0.6... cece ee ee eee eee teeta 326, 413-414 
Papopamisade,. 8. ete: . essence reese: st se nea ee: 24 emt sts nna eee ee eee 540 
Paropamisus Mountains...) .......... 42> -aeblemetenie Dire mobile ab eieGl- sae 480, 540 
Parsees, sacrifices of........... “vg Wels ek wile a4) > Hod he: eae Introduction ii — 
Paethia—Khorassan... oS SE ae ea kak ee tees cs eee 556 
Parthians... .....-. se cecessce yc es MbIeIoR IR esos ar tO So NO Bow Ofe-1o-F 51 
Paul, St., and Zarathustra. .....0...5 00.4... aes) OF ORGRORE S S84 aTIaW ele 352-353 
Paul, St., epistle to the Colossians... ...........2+---.:845 DIO Ooe- oe) BEE 167 
Paul, St., epistle to the Corinthians? .................. te oem ieal- baek ae sero {Aon 166, 169 
Paul, St., epistle to the Ephesians -5.....444s. soeteeya ess satay’ 3 a ae 167 
Paulyst., epistle to the Hebrews, 2. .0 77 ev este ee reed 2s oer eeere 151415253165) 16,0178 
Paul, St., epistle to the Romans. 0.00. 2.5.05 sss 009 eetee ls ae dey ae 170 
Paul, St., on God'and COrISEy oy cae alan ate vsivtalattaty as ya's ya Ogio ee 384 
Paal. St.,.on the; Deity i y.acs cs crs shee ae Pye Canines 7G gre ana eee 166-168 
Paul, St., taught the morality of the Gentiles; Jesus that of the Rabbis............. 421 
Se Ts | A AEE EO Nahe ee RAG AK AARC LS 311, and 314 fn. 
Pazend languages 5. 5 ofc dee Saawts tee wes ove eon ears ae sialiat v sic rn 83 
Pazend language 4 restored’ Pehlevi- aera 2,0 ee 2a) en ee Bene eee So Introduction iii 
Pehlevi, a mixture of Semitic and Iranian...........................:.Introduction iti 
Peblewi became. Pazend ....cc te csscess tm lcaeis oie eaeerae ascent satay ts peee | ene eee ees Introduction iil 
Pentaviriangage, the. 4c... 00i <b L be been bey tre et Lebar eke Introduction iii and 80, 83 
Pehlevi, the. ave Oly «aun mac cour eee ee oe MR ie be eee er ee Introduction iii 
Pelasvians.4.6 345 4n4 5 sae es ee 8 Ue ck his Rad ea eaees o0 e 56yn2 
Perfections, the (woe)... 0.0 ee pan sae cele Soe peek erie oes 2 ee 132-133 
Persia, languages of......:/..3.2,...30 saobiapinn.e amet 40-eauno OF: .. Introduction ii 
Persian language .........--ssnrecs eve cerned ess 604 10 Si MeaoCES HyOTaGTOee yabmter: 83 
Persian reverence fOr, riverS\) v2s,fuaeareeepe eis fee ecean? ces eee Introduction ii 
Persians a heterogeneous people’... ./../....06..:.. 3000S cole = OOO SL ote 43 
Persians, dualism of. 4: 020..5. 0420 ad dpa s oes can 16 e eed OU Cerrar 330 
Pefsians sacrifices O14 ., caves teen S Sees ack een aa aa OPT Introduction and iii 
Pétsians, Che. see ev ee eee ete REN Lee ee aes ta Pap at ee eee ee 58 
PéshO-tanusS cas cc cc state tance ee cee abe tees bebi igi 4 $s AO OY OL AO Sens ewer 320 
Philistines, the. ...... c... ates vcees (decane tds (botnntiess ealan: O06 A daanel freris- 55 
Philo, doctrines of, came from. Zend-Avesta;. ......1.<+, do:abpo1sila-Ban-oMie Wr 116 
Philo and John’on the Logos). ve) s.. borer cseiee se 4G SOPEDRKMae Ofaee te er- 361 
Philo and,the Gospel of John... fos. ican essa) sade) ea7ss std 11 COD tos cowie 404 
Philo on the soulvis.. .... sis slam eee Nae erat cis bed ba oe pee ee eee 172 
Philo*on the Wordieen: ss co Es Pet en soe ee ea ees fg eda ee ee 167-168 
Philo, the God of, was Ahura *Mazdat.: 252) ace 45.90) + area ceeee es ve ie eae 162 
Pigtosophy, Our, isantyatves . acs canes ihe a COREE EET Co Ae ROR RE URE Foy 421 
Pheenicians, Assyrians, Ninevites and Israelites, all Semites................---055 36 
Phrygian language... <,.... 0...) sentation. ated and: meptieerd: tot! epode-yeekum 70 
Phtygian race... 5. ss wee as «cos YEAR ee Oo Se 8 2 25 Uk WE ge be 79 
Phrygians, the... 5 cs cauaty tse or oo ey es bs 5 RS 4 8 Sy be Ak oe 56 
Phisician, .Chtita the lirst. ae os- sas 0as aaa ee oss eee 6s hg gee 334, 581 
Bhysi¢ians.and surgeons, testsiof........5...5.% . Tue iota Ie aed gunb- ppes one 323 
Pilortbe’s Prosréss anu the Avesta. ioc... esky asec sees kee exe eae eve 290 


Pimander.and Thoth, dialogue between on ideas of God.......... orate geod ott ail 245 


INDEX lvii 


Plant juices used ceremonially by American Indians.................. 00.0 eeeeees 310 
siete, cdoctrines.ol; came from Zend-A Vesta... 6. wiv onic vix «rsnptarwsnprmsm fe eadeeiors hase wate 116 
Seetess CAG SAO, OF, Comme VOOTIT= VIGO a. 5 9 ad. cis) <a oes deine clube ol Veeiel mpvaia thas, 162 
SeReO ROU OaO DIT. OF, Waa COLOGStriAll ox << o «is .x xo 2 ieee ST ple ait <uenvchas acs 70 
Pleiades and Hyades in Taurus, opened the Spring 2500 B. C....................., 483 
Mectiet (Min Vo RCo mA mrUs 2 el, Said 6 oe PR lace Cds ca wre eee a oe 487 
OO eo ERS ele Coo) i ee ee nearer in: (| (nee ere 486 
OTE in Pp Gt Se nn, Te eee rs) | nn Cree 81 
Pen ceeirarmmemarent Feroria tion Of ts sate as «0.5 cose fedispee dip 8.5 Re Mtns ies sdvied’> wh 309 
mee cleseereria ts COTATI TOTSTINS. (YEPEO MER oo. cinch pb deen e/h dense, et, k +, 0 RE creche oh >. 128 
Péurushacpa, fourth legendary: preparer of Habma...........)).. cece ew eee cele eeun 585 
Peaterieemtee eaters, Le Fare sc.) fame ons. ovigine L banda « . . cscdyeviurcs SAU meres; 252 
Reem CMR LOCTIC FOSTIEEET IN TORR VON oc 6 iy cu, oh ss pa 0. < 4; Aligned as, ws oda» 37 
Prayer, Disciples’ (Lord’s), has Iranian idea of Ahura Mazda..................... 211 
Braver, eikcacy of jst ater fF DANN Da ie Se ho ahs 134-135, 218-219, 371, 383 
Bateere re eA Sti ICR AMEE so «os was pale e oats 4'oeek wed ond Mata oe tendo pe tees 34 
fsager, Manthra’andiG@racusna the soul of... 3). a. osadtelles neta ek ey «TAT cent 289 
Memes encuiivermnericavalah 20 iacs ges co ay belek wa wade cdl es elt 371 
aver potencyrb: sintgne 2end=A vesta it . 0.0% 5s Cos es, os es cometn ee b hee des owed 371 
iypeyernthe preatrrenance ot Zarathustrasa den ST: o2 dasa sec entries aie; eure 604 
peavertneasonaniveaeasch dayia il LABOR etre. pr mipahe fim Marie cad ar vIA« & eces eh: 492 
Brewer Withmermites! ian s GR ee Bn Cer Sarton eT primertiamant) Acai client. daviesldh: 121 
iver Mires orcsilerentudally, DEriods «6:5 is cada c «ins ace. emmelnoppieiedA denis went 347 
Ete MereACeImELy CLVAlUG ERT WI ire cel cin Oren’ Aaubtay win opus hs bored thera shcdis dfoae 297 
eer eerictitve:foldpoicthea prayers A aetna. wate om th hleh as vs os ok 1d adh detains 193 
erence rie. eA OCT EINE Gata, , FRM OT. sv so 2 > «pt tlackvenocecord « Becch? encctan) serene 44 
Memes rinciplesZarathustra StWOs a. 24 « « « <)s ope pu dann deansedreee cads vos 214 
Beets TU CNG IO CTE WY OMth, REE odo) 5 6 bs veer hn sFon rsh tots d wi lrate Bod eves th Bis weet d weowds Wal 
rE meBLCIS inte IITA ItO 2 DV AGE an on be dive ian do 2 Ad of hd hepa stpepa cA Abo: 256-257 
Proto-Aryan language, mother of Sanskrit and Zend..................00eeeceeees 69 
Baree eee IP a taO ITPA TIL ICIULIL Vp OL ei) waste x < « + wu ooo: stain endlts «5. a A earaeeatee acs. 31 
Rrpte- ar yan iio tion ACeetinationS Obs Ute oa fb Bp say wii mere eoPee & mevste eid a accent 84-85 
Ea ya mami TatrOTi a LOO eC eh et iE ae, cept ete om cE shoes n Ads etleh.« ais bc 85 
Hroto-Aryanvinigration to Europe,)/250-5000 By: C 0... csc ehenrstishede beossacasdasatey beenar chasecd's 33 
BREN s A PANEL OY REMI SLO TTPO hich i cx x00 0 aco Repeat ye ROE Begs BS bie hele H Sf 
ODES TESS 2 WAR] OA on i DS ee CoE a ee toe 512-515 
Pilenyrcucibeca trip rom thercradle-land 3.15). «cus wiv oldie “ies cochaae et ¥ peste Genes 35 
SIURIA A SMOLIN CS oes cen ihe chsh agretedcas Bioac Bh mudccadiodal ih be saiiess keh eat, 562 
RRA a CURT IIIC Ui ate Iriel gous i ccks fils ia die ine ceeds Wa POA oO 
BURNENASULA SE TNCNS ED Tet tI LATN 1S 9A LE tates We Pd daiss venation ve Ah att kl ea INNA Ao cea eo cy 24 
SURES TED OLICSS, SNR GN, tEAM EN Bees osivin'ssiaicrv ssn Zousi'-ies +salie SUM OPM Me.» als Ree Bake. : 541 
Ren ees er civers! of (iia tty). cie POLE TEs SECT Tac) cdg etal oN cue €or. an bea clncldaes ace 556 
See Sores NTS Aes AP NA goed wv cs cd wm vaheadeerkin nh ion eae np RN 150-151 
REL oes Cee 9 LSE re er ea BBS 
RAE ne Od EEN IGT Sains Gila aid By Secs w heh dor ee P< Gee ee ke 101 
SIRIUS Jo LAGU SOOT RT CS. VEO LT in. an w't se wclaabenk wu i'd a ebb eae oka chet 384 
Re ORNS SCASE LLG2 oa id oR 2 wach: A AC NMEEC Gk aig aed BEM yew Sons Le 245 
RT BOCTS VARI 5 SANs oon Baeied addenda din oltate «vet BA nse ME csickins a Ye «elt 474 


Race beginnings, no genuine traditions Of... «5... < . <mi. BEIGE 4 teres wim bre) aoinidmbeemsecd acd 47 


viii INDEX 


Rice languages in Indiayees <2: 1:2 + eee ee eee ek eee entrar e ane 51 
Races and: creeds: degenerates <5. v5 Us wan ites © tee een oe nnn rene nee 100 
Races disappear andmew faces.appear sy... 75 4S Nus ee ees 5 ee eee eee eee 47 
Races, three ‘iniearly Western: Asia...7.)... 2553053545 Oen peur et one bee a nee Naren 42 
Races;two sister; “formed themselves, BDreDona sont eH ius s, Fe SCA, tere 67 
Raghaneet Pe eNee nee. SAS EAL EPR OR RS Eee PA Eee 5 ee SRA ee 60 
Ragha-s Media 50. fo tites he te tepge tee de ene Se 282 
RaghasRhagiana’s «+: 5's Sita ent SS ot So0 
RearmipOactras 2 4.5: ss cit Se Seat Rh Bl ee tere es Se ee ee 264, 306-308, 462 
RAma-Qagtray the wordt. stich itso SU eee a es nee 461 
Raphael, the archangel—Mercury........ METS IQ ABI SAIID CIRO 99) OT IUOL Meenas 162 
Rapithwan ‘prayer periodwy si ere. -.|. seus Seek) ts) CUNO k soi eee eee ae 193 
Rashnuls vse. {s'. Beet ARS ete ee ee CA OR eNO eee 417-421 
Rashnuy the wordstt. Seeleee 3 tener annas ae eee 1), BO 2 DIOS Sees ee 419 
Rask’s work on Zendlaneuave. ss 2 e00e 20 0s Pete ie: cca Ses es oe eee ee 4 
Rathwi—subordinate priest mo... tote telat ehe ate tata tetenete te ee A ee 340 
Rawlinson; Col. fonIranian religion s..7.:...7.4705 720 AOOe ee SUSUR it I A 45 
Rawlinson;:Mr. dc sateraver tine Gaetiest. leek tee RA BO eee ee 52-59 
Rawlinson, ‘Mr.;on Iranians: ++. .5 ot tte ee ee ee ee ee 44—45 
Rawlinson on migration from Armenia to Turkestan and return................... 57 
Rawlinson on‘a Northeastward Aryan migration: :.....:.5 : SEP 2209 SVS GAaeeee ee 61 
Rawlinson, translations of Cuneiform Inscriptions of Darius...................... 4 
RealismmandsNominalism: .2.252...2 4525038 Sede eee ek eee eee, eae Cee 163, 164 
Records and traditions of Aryans, oldest, are in harmony........ | MEET, OM 158193, ev 33 
Redeemery the: 62.5... 05045. sete eee sonst ehh et a. oe Pe eee 519 
Redeemer, the, and ‘Iinmortalityay. 67 starts ete Se ee 521 
Redeeiner; the; expected=-Caoshyanes".405..57.44 12428 BESET Pee ee 260 
Reformation ofithe:old: polytheistic:religions +t.¢.c707././.tottitttecctettst bee 309 
ReligionsoucsistA ryan ote tatiana tes fake ahd teers kee ene irae ee 421 
Religion; our,owes next-to nothing to’ Semertisin’s (ANE NY AA trenton eee 353 
Religions, differencerot a peak sar Aa! epee half) Slee ae chee eee eee ene i? 
Religions grow out of a reaching out of the intellect for a Creative Cause........... 24 
Religions of Paul and Zarathustra, each but the other reproduced................. 303 
Relistons traditions and shistorianses.t sta csqerstre tye sie ik n0A ey eter een eae eee a 38 
Relisious:behiets and heresies,;origin ;ofse Renee hi. a ye re tk nee eee 44 
Religious faith) none is stationary 24s teens seectacrget ge epet Oe hota te ee 24. 
Religious*schisnie Bunsen! Ont ZeROe Verte oye. -ce cores: sage cra rege ee 25 
Religious schisinfnone'among theAryans?'<657.02-4555.62 se eck eee 24 
Resurvection Aen, (OLA AS ESE eee ee: Shee eee eee eee 260, 449, 529 
Resurrectionmand Millennium) times or tee pee tere) dd ato ee cee te 195 fn. 
Restirrectionmone Disbody <2 2A 240 Gs fees ts ee 536 
Resurrection the, andi ituturetstate. oor 1.8 eae ce Re A ee ie 
Resurrection 42 000aears alter. the: beginiin py 27-05,0. 8 bee ee ee ee otto) ts 302 
Revolutionary-evolutionary ideas of Dra Donaldsom-e tar orto) tthe eee 67 
PR lrectianiseren ie es 6 eee eee ae 4 se se SE ares oe 80 
Rhastardtite cit tit RRR ESTs Sc SSE EST CSS OLS tees es Ot ee ee eee 
Rishiseers ae oe Or ees 8 er ee he Me 2 ee eee. | eee foe eee 488, 489 
Rishiswsever, amc! seventeaces o.cs5...:evaeh ies hic. eens da oe ee en 462 
Rishis;-thesseven—-Ursa! Majorst.:.-.1:5. 4.005602. 2th bee EL ee Ee ee eee 391 
Rivers; Persianireverence tami. vo fob uaneee > eye ene.» ake ene eene ..Introduction i 


Rock‘Inscriptions):Godastbut ON Ergin: cay tenes OR ES SAS, ER eee eee 214 


INDEX lix 


moth, Professor, comparison of Veda and Zend.......scscscssreserersne 1Q (IOI QUL BOBS 8-9 
Rulership among Irano-Aryans, how attained............c00ceeeevvebedec conde) 236 
BC BIE Obes sets! rere nds ROTI ei ory eyaeugnsl aby 73 
BOERS ANG: NO VAN Les ‘alatetatnns ft wate tev Whee eietete scene eewavente, DES-albsts 9957 Dib wS 
Sacred fire, the, of Indo-Aryans and Irano-Aryans............................. 193 fn 
meresaseven, and seven sRishis. . 0... sinainnnsstecee MRE ines bre meri 462 
pemmapeand latitude Of esta ry ies: emanates eters eceeetoteettet tate state MONG? 09 Mor 548 
Sanskrit a weakened form of old Bactrian.................000000000000000...0.. 33 
panskrit-alterations, Professor, Bopp,on....2.1%t7 uN bas felsdeal al) lo im 93-94 
Benomitand Zend affinity... ngiee ee soot MON ERHMN? slsdaal sit lo dion 91 
Sanskrit and Zend both formed from one original language....................... 26 
pancker and Zend, comparative ages Of vc. cscs ctete atten states ence so poe pHa 588 
Sanskrit and Zend differentiated before Zarathustra’s period.................... +. 588 
manskritand Zend distinct and fixed 5000-By Geese te eins 20d ee 31 
penscrit and: Zend, Grimm On viv... 6 ies corte ett eae fot Loe orlt To obiing ste 90 
peiskrat and. Zend, Muir, OR tix i..0 ei tettince cornet ree BUI Aad be v1293 
Bemakiat and Zend, origins Of ci... erie s. ROM ND DOR eno Goll ,asce niltre9- 26-27 
meensxtit and Zend, period-of separation Of... ieee stereo SPOUSE D2 OE TRIAL 75 
Beeoscrt and Zend, Professor Whitney-OM ocai si. ccrstarenntesotetatete cetetgtytettat 2,7 fa 98 
Sanskrit and Zend, similarities and differences................................ 588-589 
earicnrab, antaquityeor, Donaldson as sears ccc carer naar tnetaetittohene tele elite a's Oe ANEL 81 
eanscritadevelopmient of, Bunsen: vsecccedece cer morateterstat tite tteletetaats se CODD ie ay 33 
panskratiormedaiter Aryan division sy... nts ROI IPE Md) pAl-—etag mi 63 
Sanskrit older than Keltic, Sclavonic, Germanic, Greek and Latin................. 6 
pansmtt,-Persian.and Zend affinities, Haugion 6:6 .ncen uk ven oes Dae Lt 94-95 
Sista roots, original, -are biliteral s/n 0-6... n0e nee ow. AUIS 11 000,61 odal Io 177 
Beisurit roots, stereotyped Bact ria nec vens cv: acter oss cccesr hee cner at on sroe ens gt OLD ol otal to a 
Meeetdte Witter ArOnw ial CGA Ie ite oder 2a 4inie hk Ss Cue os 20s ORs ek aed Introduction iii 
Sarmate (Sauromate), an old Sclavonian nation.....................000........ 68 
Bassaniancunasty, fall Of aaa cise one wate aro: core shara Ansecgtetanitenaters te ORBURN EL REI EIS 3 
BORSA TAT CLV AB LY 5 TIBE OL x irae ecm airesn rear eh spans ses ew oetchinnrdnaatstupit Shere “aden rah, 4, ye,ectens roe DOUBT. AU 3 
Penesrrchnangel Michaglcetvnass vine WA v0 enc 4 se VME tt o5 tem tales ss 1 SMAE 162 
BMA OST 1M CLS So shape atge et seen ct a crncuvctitares nareheminanstgraradeeatorast A BIBER OO L, WON LL ra) 
Beerotia tae,» Turan Or Cyt Rtas. os wares stat havent necnt es tot er rarer, SEP UOD LOOM TY , BILE 73 
BRAT LOGS somerset a char amenenrnataerora shatat es seerstant te PQ, COOL SIGUE OYE 913, sirGh. 519 
Bavgour, the expected—Cacshyan¢ on. .AMBUMOLY HMAleOti pe, 2) JO aot) bios odd ,é 260 
BARON LAG RMA Cy LIE 5 ws. corstarart tN ereraneiedveisssataeed ssingt met rcrsraratitensorstutedee AUREL, DAE & 81 
RSAC NULL ad at ie a EN ed ter tos thie soi tater dur ince OU), ADAG & 68 
BS LLLIA VAT | PACE ba ev doce te na oh seas Ph ot eh eae neh koe os hte A sv abanah ant rat ao LALLA LS — BOI BY 81 
Beitevactta, eldest son Of Zarathustta oes) op mastven onsets BM IO, FU 1s ROIS 298 
Schism, no grounds for quarrel or religious persecution........................... 617 
Banism, woneamone the Aryans... wesw oaeie comets cin tO BMY IN), Doe ertudiIgs 5 24 
Schism, none caused by Zarathustrianism.......... 00.00.0000 000 occ. 33, 587 
REA VOUDIADS | TG ae Hoe mel i epee dng oor hares ctotsass nell CO, DOP, IG Vien ed , 56 
melavonic and Teutonic,languages, Miillér. om soe. ..ccmiaeraersrerere’enss Qe IO, QM , 86 
BEEAVORIC TAC. 027) pause eA CB are cw es hain Fost h ihe od Rta oo reads MD, MOOG 81 
mmavono-Aryan Migration aes se cer annewen MUO PAD BOLL dG le BPoLeOT . 71 
meatnia, geographical location Ole, « «raven enon dren sep MUMIA Pig le MOGI | 43 
MUNDAS: ge 7) 20027 nde ae s PAROS? + oie es epvenvraanadane LOO INO, 10 MOlistEtDe , 72 


Ix INDEX 


Seythians, migrationiol cy. oi. ok w- cs oo A LG LIRR IO. ORONO D ROneRIOeS at 52 
Sejestan—Vatkeretay. iie ease ese - cna s MOIS. CON, Oaks. ot Soe Cee 554 
Semites, Khamitesandmuuranians,,. 2. cee us eb . aierae eens eee 36 
Semitic languages;erammatical features of... 2... piueies sj ce 86 
Semitic race, cradlé-land of; 2.5... tum. be Pe dase eeean & hielo se i. ne eee 47, 60 
Semitic religion, early, that. of Melchizedekus/ o6ul.ban-akeeshobe! Jo-pde.osn ee 42 
Semitism,and Zarathustrianism,«.3... 0. -+-s+se0s0ees of oto Bee Se oe 165 
Sephiroth, conceptions Of 2). ..65. 3.0). os o.ejsios aie.2,09,3 8 eae eo Se ee 370 
Sephiroth. of the Kabalah...°.... 2); . 24: «ip « AaiebORee)- bo. oreo Bae 125, 361-362 
Sephiroth of the Kabalah and Amésha-Cpéntas...................0.0000: 125, 356, 358 
Sephiroth of the Kabalah, emanation of.3.....benwi..: 1 teenie One Bee 365-370 
Sephiroth, personal.......... ..-omnsyonel leave ane ort bemotdied bass ben orem 368 
Sephiroth, the. ....... 3.5. sue0e- p> s-ecussrn seek 2OGk GUaee senna: Jem sere 364-370 
Sephiroth, the.ten, and numbers:os.« ayiaudicin gees? bagetianaetiis bnew bee one 367 
Serbian-race, the.g. s bidemny > «soo 0enoe.ne) see eet Sek dookiesh Beek fe eee $1 
Serosh, guide of.the soul after death... .....:....:.-.:y a u,-. «eh BEE eR eee Bee 539 
Serpent, the—Anra-Mainyus:. 2.00: - 1... i. s-uc sce eee «s+ Rea. eee Sen See 337 
Seven earths, seas, Heavens and climates... :.......sciees 2 ues ene ee eee 372 
Seven. Rishis—seven Sages. «ie. i osie..a so 2 MR areeOe 40. bicirasona bee ene eee 462 
Shannaina lene eater Tichsines Ahem ey € oi Pies ee tiee SARL Dee ao A De ie see 311 
Shahrevar—Khshathra-Vairya és ..2/00,2 0-0 Saas sail Diks-eeee ee Snes ae See 3978 
Sion languages ii ui cinioset toupee es> cury> b> euridenieeevice: aa hdd SUR ce 4 Pee Si 
Sioyune@—Medes.n asics. sce nie eyes oc ese. ohne coset sels 608 pyace lo SSMS «tebe enero eee ae 68-69 
Sikkim, pass—the, Chinvat. Bridge 3.2 .....: -.<.< sncstese sual dE) te ee Derren 540 
Sikkim. pass, 8,000 ft. elevation a. tags.) wdensieoe.)- ohare we aloe ened, robbs Metab 544 
Sirikol dake... uc. dasiipowelfew vis ease eon Mie DATE ROLLS bite: Bee eee 541, 544 
Sirikol lake, 15,600. ft.:elevationy......,.,..c..c-1.+,s,0, +. -ss<010, (eel 44m | See eae Fee 544 
Sirikol lake, location Off). 4-5.:2 leip.<y-loakeseys.s 2 -torerseurse a e ARRISOBEL PRIA OW a tee eee SEE 549 
Siriuiser i uStia bolt 6 sa) Bake qini tars ein aie » tie host ee j. Tiel nto} nodtiow tek 335% 
Sirozahr, theo .c0ces, onde csils eps sgeneeeycenance ret Aida IER Ce SEARO OL Dis fen J ae eee ee 350 
Skipetarianslanguage «ws. esses i esspeuevrse segs sgzpnars> vo eo saetgels ot Davies a 79 
SlOVAK PACE ste ieonpilcge ovens bi eura aleateal 5 Baas Sued Sack ays tasane ee ee ee ee 81 
Soedia naw. «5, col Pecwaetam wieuiavemwacls pry uke Whee: elaine ele nl te ei ee ee 58, 548, 549 
Sogdianaa now: Toorkhistans + scales .2 dais eat eae eaves gs ee ee 553 
Sogdiana, principal towns of . oes s.2,+.<yss-s00+, ostiins0ya.esee. ocsin eS Ed EL ee eee 548 
Sopdiana stie-five migrations {rom vwialescsigiksaeceeetsees ica aes ee eer 14 
Soma, the acid juice of the Sarcostema Viminalis........ jususeoa.) ee ee ee ,619 
Somaiands HaOma a... «sm cunssyiee begs aie dnumerue insane sib-anaeeses or utal Fesmndsess sarki recon aha ea en 310 
Soma plant; Che ww «a oes sejctgecensateetiasysavadateuh tac ccunzieueeene a tca'cd aya acca eee 310 
SoshyantOs—Atharvas 5. se xgcveisce,cgdhen¥ ss shoe sthsnageveuatss nc24hi 4p aco0osectgegeyeatena-y2 ee, 259 
Soshyant6s—Hire priests . ......2,2-.5,3.c1vepeiesdue-ecapeses ote, REL. 26) SCR ne ee 259 
Sosiosh—Cadshyanic 1. ,4..:..c.000 fds owes Redailo: 76 Jerigie we aeons orton 449 
Soul, .attributesiand faculties Of 4 go ccirces Geaccss.s.0:0-0y2000,3, 0.0 0, Se ee SOS. OR ee 164 
Soul, four steps of progress of, after death of the body.............. 0.00.0 cows eee 537 
Soul Fravashrot Vang Mainyu. 25s os asa oul eseageeieeee nelavates a er 510 
Soul, guide of, SerOsh . 5..5.0.0 4:5 +2604 seuss, ALE ee Gig el. oleae: Dae ae 538 
Soul, Nuria, Cieses susie uae. « «5 eres bere Cea ees cok oe en a ne Bs haetON 369 
Soul, progress of, after leaving the body.......0..., ..<.scpe,eseunu ec «,5:5,-dM a LRRD CE 534 
Soul, reception of; in Paradise. ...).2..0,...,.0.0,-/s0..0s,01s.00 dyes « b> HORE Lana ene eee 534 
Soul ‘separation Otsirom ody. ».... 6.0) desea sede ae. eg ok ee 533 


Soul opiritvand  Bodyus seus. iiss). chegs osc se legs c svuoheye deen euye al s,s eles REE 511 


INDEX Ixi 


meoul, the wicked, progress. and. destination of. ...........¢u0. toe oe. Doboowous via 535 
Soul, ultimate destination of....... Sitar chenrrerntatpieannmn « » BUULY.. BDAIIIUE seul 537 
OR i haces sri MMPI aso basa scr ces Shahn anlodontea Gath os iv eh adaeaaaem toh seen c BQ FOP ROR 516 
NES ASAED. FE PAVABING § eae chee yhy: tas cvenatancatsstaratatursianctanceertgrerhe ae ALI OOD. RIT). DNS. B 508 
mms met by Cradsha atithe Bridge,.....¥asysl. booS.ond oie 6 Jol. oiob 2Jon.s 535 
BERTIE OL. nc knee i x oh eae uk Roch inca wien Se DO JOH? aHto 537 
Beers LATISUALC, the... cserecrasdhe sw oererssreren AUOORH S10 TITGI MIBbAS go! haiti s< 81 
Pere rot essor,,cricscred oy Dr. Haig rs went mccstivcsesenqeirenseerecassPieitinos: > «9 SOLELY, 96-98 
ppiegel, Professor, defended by. Professor. Whitnev................cceeccsee ene wo eattitle ouelay bey 98 
epiegel, Professor, defended by. Mr. Bleeck. ....:...0.:ccceec wees eee ctl. bak pile 98 
mrnevel, tt roiessor, on Aryan cradle-land.... 02... 060000 caeescecn ceive ceausdlll 74, 75-76 
Peeecere ceamiatl, CUition ail AVestaw O02; wun node neu uA Mu wunnnnndnonnnnakedien o 1 0 5 
MOREL F HTOCEK Ure, WIth, EME, ZEN ie oa coc. acs anecarevararessh eaves ovaray ol e+ ot arenes ev sh over cuss oor o MUNIN 307-308 
PE UATID, DOUG Kan, aoe e. uo ad aahe dae ugdouhads oa a«giassae MRE 164 511 
AAT CAG res bay PER eo «> david dew nee Bias on A Hie el Bie act vide wan « OOD 214 
IPTG CPN 109s eh o.«- «s cnevctev iv ge atN no oss garinsloy es op. 01 cy Sn ae .o cho nna UE 438 
MET ACN en ky da en CE TG Mache 5a ssn Gr Lae a MG a wo id i oo tein ce lcd pe AE ADDING ATG 478-484 
OTIC is a ze ME Tice inedes -- 6 vs Oe ee GS he bon ot cin a IDA 1) ATID Jor 2a eden; 478 
BES TAG SLASCEL ahh ete: oas> assy orev i enaretal echoed hover ounces ss DOW. OT) “LO all mikob atin 438 
Success and victory the consequence of devotion..........0..0 00 ce cece cece ebee. 108 
I NCC Sp tla ehs tas ones so: ty tors apenytasirsecdiber vat vmarorensuevinse. nee TOUEMLG SARTO bag pnive 71 
mt, Lue—the Archangel Zarakiel ..oj.<ccc ceria tecge net wares we SHAM ULIOY 4 Oe gO. anoint 162 
Sun and Moon, the........ Mads atin is ae 1s aaa g. 20 HOO IIES INOS 20 474-478 
an and.ioon, the eyes of Ahura, Mazda... a ..55 0 +1. SUOOIIS, 2bh Ibs) lo anolak A77 
Bereta). Di VSICIA NG. SESUB OL ears cin fareee i nPi stort es oe Ao org hn oO BIOS (323 
EB 605 cht cxsacis) Sve RE AONE As PO AR: FIOM .IOSUOU? of ocd a8 53 
ES RIRMEL AS 5h eee ea a RE ahs oak gh 5 hiv sh che ncn coe ncn oh api Sein BA ds Vo cin ME 81 
macra, the mountain... 6 60ceecee. Lose ded ca cod dteondce ce tO MEDD el 254 and fn. 
SeRtAT INSCTIPLIONGs = sc coer et foe I ee deine e cote AIM, O0-~isonen ne ot Jos 52-53 
MLA ts Geel UTANiAn: CLIDES orotate lar tabi ete oho net ahaa aroha tach ated on ota daha? stad chet states os VELA, 268 
@atars, marauders of Aryan lands) .4:..-s0.-.-0 0 ot ee orate MAIS IO, ganiaiiods acts 120 
BR Ee Cig 8 01 hades ty lalate eRe teehee tere. CMR, 8208 BoRbion A os 52-53 
PLR a sci at aal at cyan ohn’ atabal tePaehat var fabatatatotalaret er, 'st MAD OID LIM MEAL, JO BI9DRIB(N Date 178 
Retin Opposite of Maurya gaa catere ee il et ted mo are cde catandine 9007 SAU 117 
Merits. the Word»: iss cso hnk seca WO BRIA, BA DLE Jon. Mose | 176, 613 
Pevromcand sclavonian languages, Miiller-on . . .. <<. 45m ine ener nes nw «URE 86 
BRPPERE OTIC PC Gtr loc) re cn or ee be ee ts STERN rats aati hah ari 6st sa ctu stare che RED Yee, DULG MORI 81 
Teutonic races, last of the Iranians to settle in Europe, Donaldson................. 67 
‘eutons, the........ sat angh al Saad ey ra tet Naha bgheP yp hshateh otateaPa teres 4.0 SRO > See Cf, VIED I Bn ate 56 
BOS oe acts t era arasc'aa'at lites "niet ngdl<t oe OREO LA IY BS, PRA Jon Ue allan) anaic 462 
mercism the-early religion of the: Semites oo. cc cree ene ee VME PINES Beever al Ae 42 
BEL IOU EIN EA IEL OW» stata goog <> 2h G Mh aharansaeenbvean shen MA ghahet on ati ut A diaadr oreo oxox ors AO ALOT OT MAID, of 364 
CS CUT ROUT Sos Poh a eae ick Sect eee a Galea. « adits vis nd EGS Rive lu dlc w a ca 421 
meeoimas. Aquinas, ot,,.onattributes of God.....u4uup01 boise Das .ingaurleveb.asi 164 
Thoth and Pimander, dialogue between, on ideas of God....... slo.emenys? Loni .i 245 
Memaus nt, Word. and, Deed, fe. Trinity cicccscscce-esecctancseroscrestasveseres os crores ceeserB QM of 2 luo: 116 
SIBERIAN CAS oo. era csectasus ranted yve'a jceawews teheits ty saxh ude ca aeRO 1. 10 Baebl bert “al axts: 79 
NAAT EAC. OL LGB 1 a cake sn epnamnare-rentstiahixclesdiniponresdtian >. AOORELD. OOTY Lo haters: 79 
RS LN i pases ala 0s as dine edines = @ sed kee OO. el OE (oils bewdsy.342 gers 56 
SALSA os esus prensa ine: sdtdin ast] sear this +s mele POA ns bathed ein se » DOL 10.B808.008 abs: 555 


Ixii INDEX 


Thraétaéna succeeded by Kérécacpa..........< Ua Mieaniee Bae .eesapoie., batons. oes 579 
Phraetaona succeeds” Vimia so oc ooo. ec cose ce econ ous te eae eas oo ear Bs LOR RS 578 
STi Pa ELAN aA CO LV olde ear te, oe ass oder re ee Bde OSE tele cae eee 585-602 
Thrita ands l rita aCentity. Ol -.... cn .-«iamecsrose inte he eee he be 1a eee 582 
Thrita not a, deity, but a man, in the Zend legend... Sage Stk 3e Beer. oe Soe 583 
Thrita the frst paysician:... lu. kee ere en week be wees hey ee ek cereal 334, 581-584 
Thrita, third legendary preparer’of the Haoma. oS ogy. cance seh eee Ener Be 585 
THUEMSIANG, sooty, «+ +.- e+ cuntdunsesebvarcs nsw ie fussnus nveseinl AGE Me anEe SPREE ade Omne TE oa 72 
Thiyssa-Getae, the. oo... la 0c eno EY ORRIN ee LEE ci eT nee 56 
Tirtaphres, a Medeor... aie wpasssecwneqesn isn o ela Seaeiek cE RUy et Dkde MEISE: gS HO ee 59 
TaStAreVaASnt..... cts ashes ca ep hisease ss a0 04 ORDERS Sane sree 427, 478-479 
"Pisthva cy te csr acecchyh Oma Gebes tas aca op ¢ eam. lene nae ee Sere ee 478-484, 559 
RISC OULU «0st s boas cone pecdecssoneie sow locoue is rdnanod nang p+ « EERE S ARIUS er ae 333 
TWABEE Vay LAE. WOLG gle. cccncyeeoeetaeny voli ted SOR Hioy: Groot Leh Pegaege co -> «ang: 2a ae 483 
Woorkh, the WO oe «225 cessing  vshs oo eke our deere hed sss gems grids = Vo ae 9 a 198 
PST KKH ISta ny secocdicic fe. casio. oust deae cades obvav cetn eevee Pores Lawekow'hs ues COMETS pe Raven sce. ad ae enna 553 
Toorkshtstall, GXLCULOl peau tae ee ee slowas bs ad bs CARD Mrs so ah > 6 02 549 
‘Poorkhistan, not modern. Durkestan sie iceisece ented eee wee vedere 553 
Torments desirable for the wicked = 2.0 3c csietie cc epss eiessaeee ae os see ee 397 
“Tradition” in regard to the Gathas:.” .maehceeee te Saersiieee ee). ost roe Se ee 388 
Traditions and. relictons, ancient < Men oe rhs ogee crt el PR ge oo eae 38 
Traditions, linguistic, worthless”. ...0.).00.2).0-2 isis. i-,:.-1e, > Se BR Pe a eee (E' 
Translation, auLhousanetnod Ole). c).yaire ersten eee Mcgee OY sad irertaegadhitt: OOD .e 104 
Translations. of Gathas, erroneous, .\.............5.0. SOMnie. BRU HO Gene aed MOOR 2Me 103 
Translators Ciffer ......4...c...0.+.-+.+ seslsstie.cssvolelece ve essssss.0.ecesstous ioe 4h RAD EE REE. BIL OEE 205 
FPrinity ;the,,1s.thought; word andidced . 20 LU csp eee cere berre err eee ae 32 
TPC oe eck ers orc Css Pe Tacs Os oo xs Hts PAT exo a: (eet paeacastee seek ards Ie es cs Cc 582-584 
Trita;a deity inthe Veda). eee Sa ae nee ee eye eer ee 584 
Tcita and .hrita, identity of. 550. yo eo a oe ee 582 
Fsaphael, the Archangel—the" Moon) oo. eects ee Ce eee 162 
Tethakhra i rr ee eiedte ve. eo ee he Urs ok oer cee ae oes or on 60 
Turanian aborigines of “Aryan settlements)... >. 30). | Meet nape 2 Seo 119 
‘Bnranian laneuages nobattamily et okra oe hee ee ee eee 48 
‘Buranian inaraucers of Aryan'settlements, «1, s.ucppeete coe 7 eee ree 119 
Tutanian Trace. 2... ..0.0+,: le dudes ties eee ebesestieus:1 0s Soe deuted.stcrs-cr., APSA Aes: eee 50-51 
Turanian speech, not a form, but a stage, of language. *-°.°2-.--.->: +5 seen meee 49 
Turanians. jcc eee; pe eer ec pereeeee eer ess MEISE ROBE REE: aainienlic i 42-43, 549 
Tiiranians and ocythians: ©. eee eae a Weak core hee ha ic eae eee 43 
Turanians, Drukhs, etc. ,wereinotiAnyans]. a: ohi-/oe Gy ager ont 16 dan) eee eee 617 
Tiranians in early. Western, Asia’. 20) een eeatn cere ee ee 42 
Turanians include all not Aryans, Semites or Hamites.. 2) eee ee oe 43 
Turkish language, structure of, 00-500... 2020. Beier ee to peeiat- Giihy-or ete 87 
Turks migration Ofna ce co sm clep sep bas vp tae ceca ryan oR ents ere 4 
Umbrian development, and:period required. 2 >] Gc) Mi Asteria hie. Go... 2 eee, ee 85 
Unborn, the.Fravashis.of*..4.... . cb easet.eG .seeed.soeelib. apiece. eee 504 
UWniversal,.a, defined: oc iegi cise wc ge moras sien «sO 20d Deel, ONS EOE es 164 
‘(Universalis and 1deas. OL selatO... pause cueunsek ot eee ene ook oe eee ner eee ae 163 
‘TUniversals”” Of three classes carr cs. cis soi ct os ue soya be ee wets coke ge AMEE ye de es peu = PL ee 164 
Whiverse, the uttered thovght ol Gods ncceaie.: a. -carcuaites cscceeeee beeen eee eee ee 273-274 
Universe, the wordioliGod fsck. «jaro eae eaces kl otsine skeet os eet eeriy oa a ee ee 116 


INDEX [xiii 


BE Os BT PE Bale § ye Oe hie ot: ane reeset, ae’ 121 
A ieiel 2 OG AC RON GeV ES 6 ko he ho Ee dha (mea ME muel ecsiace «,0.0 i MR TSL ATURE: Ais 162 
Rien NLA IOT = NG, SEVET RISDIS. Liasiiwecetn anand: BA eRe 19 fic beeen ary et 391 
DOI ec ie ate ha bicde SMa Air oo AEC Sin AREER AEE NOM AIRS Grove thidece® buta-3 250 
et A NNT i hie ein aa rks nae mel Ep Gohal iki, RE ete cow ch hah buss a 554 
Urva not the Fravashi nor the spirit, but only the vital principle or animal soul.... 224 
Re TRINA IO. ENG WOT Bee ccc os nm, LES acd cis» » 6 GED Dee (Moe toda dindys 576 
Sere wet im PIC be ee oo 4s (uid wrauie dl wheelie ne at le Sir sex! eas 275-276 
BRR EITN fel 2S oA oa cl ale cade. «os Se Ska os e's oe ofl COR OS CODR EERREIONO's 2025: 473--474 
isehahina——-oraver DeTiod. .s,.)>2se6es ess bh29 cheese) ORR DOSDInO. een: 193, 473 
Pena ning TNO .WOT wee. ee ee oirdl setae) Bin. Wo crek leaebe 200 vil. 474 
DEAR TOT ak BE hes oo Bin eek hls backs Ae EAD T 9S DOG'hN OGESIS SL ORBIOS i. 5 264 
CE ee dW ccs lice pK 4h oo eal tae do RTI OE Gh) lO AHANING? 8 BIGBOEGIRY-:: 345 
Usta—Shal6m—Hail—Health—Happiness............... 000 cece eee eee iss otf 308 
Peer Ge EN AON Cine ol wre aati dS Sos vk o's sca Sin os Ba vem cua cad os eee Dee 180 
ize veirnas—prayer period... n.p)..-..».s.0, 86u1eb ete! do. tno1-2 ott eadb..2ctt- dab 193 
RN INTO ire so sare snyside nendgn bo view laxaperersieia rest serine aes UOREBT ROSS, uO ead 
Re EJ OSL AN a iicc yes scene vo gd yx wencais abate yannveinger sayew ae alth SQOOROL Leareterd. Shh 554 
Beinista the superlative, ol VOnO onsen decor. e an wu cea Bitee) QO) neds) ADH 169 
Matera toe wot o... de sss each wees. ne). -BUCrIIo aon lain. 110, 390-391 
Vaidic and Ahurian faiths formed after the separation of the Aryans............ 588-589 
Weadic and Aburian faiths sprang from.an.older faith....... ...iilameh jsguasoiha-e 590 
Vaidic and Ahurian faiths unknown to descendants of the Proto-Aryan migration.... 590 
Vaidic Devas and Zendic Daevas............. PPS: OLaeaelcovak vel teas ee 613-614 
ee BES WOLKE em wid cs TURE. 1D, TTI Oo. OAs ab Ones 395 
A yi xx ioe ak tne tebe... Bub bos ebouowm Jsddameicwd odds We--eng: 485-486 
ere SION os as in EAs oe ok ee es aw cca cdlcny 2 DION BUS AOR EIA) 486 
Beerant. the. wotdce 4. fut: sebatnems Geipoedl< « « was 5 dine wv acm arite eomiund. Ib 485 
meme eS ta ca A I a a oie wt nies REO 485 
iE goes sk ada ma wok kee wk wR CRUG DAS 
eet OE ST SAOSIN he ds wo on eins a oe wd» wien eo wld demin PEP DOT 555 
Merenaewithathe four COmMers sso: sense {skh Date ae JO. 9R8 s¥iimEtities., ber: 594 
UNAS oo Mire uc Ree ae ke ooo wow ne oo ltieoinomeam Lpodinira. ter 451 
EER sy bes oie oe REN I Geo) @ bine s pan Gees LO NOL Dae Inesiad..! 458-461 
Vayu common to Avesta and Veda, older than Veda or Yima’s emigration.......... 615 
Ree ERI Ge AA As a diac Ku e dele dao eas op en 2 RR Le wet, bol vawndo..o¢e 460 
oe any RITA CONC Set ee ee Se oh ee a een’ ve) Pr wg shot a wee 460 
Mavus of Veda.and Avesta identicals ¢.413.4......-+..e0teurlterek to susnogueil..652 460 
meeript amet ne Hite ge eee SB ot Nagin ain tye Loneehts (aod Mere 275-276 
meerigcaitue fire. of the.sacrifice, g.......40udA iemoidazow bari giaty.ic 2aedtel obda 244 
Wena Avesta, differences of. ...:¢sc4...6s.-2--:eenGRH emt hoascdartlewtpefuiles 590 
Men ate weets - Similarities Of sd caw» « « mince os aes woe eae ae RIS IGA 589-590 
sie AN eae, AM SOOTY 5. Sh MARE os bob se aaa eta «4 cucdlaccern REBT 7t 
Wrsimond) ZenGsn vests commarcd. sites o.. c wr ded s dudes ov as. «Wid adeerenawas 8-9 
Memla and: Zend-Avesta. relative ages.0l.. ose ce vc tesa ccc cas sce at Saeendedsin 24 
Vedaism became Brahmanism, then Hinduism. ..: 2. .00000.00 0.0. cde eee ee ees 44 
metids, Gcooiol tie writtenth Ma: SOE cool. eon ao ecw wbe de wave devinw esx Introduction vili 
Wesias. later than Jranian migration ® ov sas.» -. olithl S80p d JO2 . ahiseneid.26.One li « 62 
Metias mention no. Zarathustrianisul.... 2 <.--psss-00m-<OialdsaeaA tne doins bin 62 


Veslas, modernity of certain, parts ofan. ets solledal Iemtnud. od t ds-eterwswd Gashi~ 580 


Ixiv INDEX 


Vedas, religion of. 5 .¢42.46R teu tniar sett aee eee e bs chee Unb dd ke mene Un eee De 6 
Wedas, transiatiogs Olseee eye... 2 seers rv e's be ete otols ete GRE Lee. ee ee et, 141 
Vedas were composed after astrolatry had been abandoned....................... 616 
Vedic and Sanskrit were both spoken languages: .+<.14+.9..5 +.+5+540n es Cena 33 
Vedic and’Zend languages, differ only dialectically.................5<5s2ss0ueend 25 
Vedic deities, development of..... ET SED TS Ee SOT LOS, DRS 202 es 25% 
Vedic deities not mentioned in Zend books.....:........24.+.2.5.00ee one eee 261 © 
Vedic ‘devas became evil spirits, and why its... . 2... thes sss ehuiee t ee Mae 7 
Vedietrymins composed 4000'to 5000°B: Gs t..ccuiesu ss epee enc. et eens ee 17 
Vedi¢e‘tymns composed: 5000 BiG n25.2555:5042403541 558245 5s OO Oe 31 
Vedic hymins poetical form of old Bactrian language. ...........+.+.ue Oe 36 
Vedictanguage is:stereotyped Bactrian. ........e4.~u.. «seeks >aunea nes te ae 38 
Vedictreligion.isa remnant ofvthe Proto-Aryany.e. 4s .4...42e 1+ cee ee ee 27 
Vedic religion, development:of). i si. 1.5.4.4. SOE en ae 28 
WER GIGAC. «the fceaie: oar aed seater stan eee ARNO go cc Introduction iv, vii and 311, 550-557 
Vendidad, the, does not treat of Iranian deities.............»~-ldtiad. We eee ee 41 
Vendidad *iirstittareard.ot, geographical... 0s 1.4 eee. Sou 
Vendidsids geography: Of: Gy cictela a eiass ve ole wm tohese hs icles moe MIRAE vm «ac alga ene 15-16 
Vendidad, ‘historical legends in... 1. Je. cununn svenouwnng eon » i. a0 eee 584-598 
Vendidad later than the Gathas...... 2.20.0 -u0=«-my0t tle 10.900 SRe OOe ee 38 
Vendidadimot doctrinal nor religious’, 5... .. «t= 0... ows oe a. 2 Oe 40-41 
Vendidad Sade, published 34..r0h. ta aniintaues od? Fale leet eldie! eA fae ot 4 
Venus—Archangel-Hamaliel... ...... A0ie. WaBie Ge.fi1e Bee Bee eA oe oe 162 
Venus—Arstatuiin agent. od3 Jo.2hininawol: 1 swebtan, el fel nepudA bbe ot 420 
Werethragna - oo case ca ee wb ewe cwied ws 4 > nic scm o RIVBOL Ott eee 523-528 
Weréthragna, the Carrier of Lights s.r .. .c.- eu. eke e eee «ce eee eee 526 
Véréthragna—Warlike heroism that wounds and kills..................0eeeeeuuee 528 
Werethragna, the word = 5... «. seme te ote ta aia ecg co ee ee ee 523, 527-528 © 
Verma TE Guinox, Stars Ol eccke: «ach tiem < peclc ce eee ee me ont. Ste 438 
WiC pa Mace <sys esi bet o1are alates Reed ck a Gi eo tte «ee ee ate de a 264 
WadhOtus; thes 4 6c see oe co oie Ee = RE ne ee ee ee ee 292 
Mispered ithe 4", )a.0 0) ee ee eee... eee Introduction iv and 340-346 
Vispered, comparative age.Ol. . o.oess+= es seccs s++ + cess +a a SISOIO) AULD CE an 340 
WVispered*sacrincial ceremonies atime den ee ac; bee ee 340-346 
Vispéred,) optevel's edition 01, 1550. g0 sau oriey wu «Sree i ecient ie ee § 
Vistacpa........,. fel ea to ADS net vabla. aha? fine aigev A of 8 109, 209, 236 
Vistacpa converted by Zarathustra ..,..4........0-...see+sssavees au eee 606 
Wistacpa=Hystaspes.’. 975.00). ae sii oats tote lal ween ar ec techctat ea at nea aT 
Vistacgpa, lieutenant of Zarathustra........ Meas s vs andiahioie dear es DUE BDAY. 10: Al 123 
Vista pa, wife;Ob pameee oh s.c'< rome io-n ober es eal csate a cc arian eee aU en 592 
Vivanhao, father of Yima, had worshipped Ahura........50Uiauw.aui Jo ee) 605 
Vivanh&o first prepared the Hadma................«.-.« 10 .@eciiwOUnn antes TU. 576 
Wivasvat; father of Yama.......02..6..5<e0s004.04 0-0 10 SORE ghee e DOE. 579 
VWohd-inyanal ooo. octet a vis sroy s date ue ake bet oie. . Cee ae Aen Le eee 110 
Voho-tryana——the: Hireease oer, . te UY, £14905.089.5 BALSA 27 6 
VohG-Khshathra coo lene ecco s cece ass.) Bee ee Tle | eV BabA Baia 392 
Vohi-Khshathra, the Divine Sovereignty. : sielidilili at “bhi Sreiaad pas 125 
VohGoManOwinter ke eres . cau cawe veo. oe 103, 109, 114, 136, 166, 344, 378-386 
Voht-Man6,an emanation, not a creation..........1. M@eis tailed Mele Wee Pode 2 380 
Vohti-Man6. and/Akem-Mano 2, ...3.)..024. 0.1. . SO) OS  BOLEen 214 


PUDELEE ERTS TNL SRS CLIC AUS 0's alele twa ets!s Sah SPAR stir y Wawel 'o wae a's a Wy Whe SHUM oe 378 
Vohfi-Man6, that Divine Spirit from which all the spirits of men emanate.......... 380 
VWone-Man0 the Adanmadmon.of:the Kabalah. 6... isa eee ee ee eect eee we Ole 366 
Vohii-Mané the Divine Intellect and: Divine Will. ............... 0000. Gok 378 
Vohfi-Mané Divine intellectual power, and the Divine Spirit from which man 
derives. his intellectual powers.and faculties... 20007) eae WN SUL Deeg ee. 380 
WonueManG the Divine Reason or Wisdom <<. 2... ss EN. UINIA 28. 123 
Vohfi-Mané6 the equivalent of the Archangel Gabriel of Mahomet.................. 125 
Wonut- Mano the Hakemah of the Kabalah.........deieal steered De. 125, 220 
A Te he hg GS ape SAL! A 380 
Bente Mano tiie Loos Deminureog... «> . Uren deb woke hu oe ead. been Oe TE 165 
Wont Mand, the Logos; Hakemah,’and the Sophia..........2......-...-D00W.001 01 114 
Patiwiano the Toros OF riatoiandF hilo... Vole oe CAG. we ee ees SI, 162 
Maeno, tie sanskrit) VaSiiewes ss ac. Gal Se ees Se BO: Ole Re). 274 
MEPL VITIO ATE WOOL so). + sles kb aR ak onl h an ci bladp he RIORM Ve DSRe 109-110 
Ment-Mand vss Ako Mand. ee. oS neswin es ion tele Sie le ORE ALA 116 
RENT Lo GSR EU Slag uta @ od Cpl oy Lt SR a Or 563 
Cy sie bg ed aqade. SERIE A set 2 tet Foo, Rue, Rae, SRM ee Ce rae ee 562 
Martha tasnd,, Che Seasw er ck eR SESE Ss We OOEe JOM Olu Dah, 538, 541, 558-564 
UIP EE WOLC eee oe es CP Ree ra sk hee ee en Rae TREE Le ELE Zier 564 
Setter the Vee. . fae ee eee eee eo eR MOU Ae Ths 523-524 
Seellachiaremnytace, 1t8 SOUICE, 8. aL 4 bso Meee teen oe onal ase RN. 85-86 
War vicrories due to the efiicacy of faith»... 0. .;.. eters OUR dalentiau0s Qe Dasa 383 
Reever Atyal Cradie-lanG) 5.4 oe eae ea se hee es oe hae ea) ee ED | oo 74 
sell done; good’ and. faithfuliservant/ ind A. eee seciov anys wa Slie0ga Rania) Jones 534 
Pet LANG UAre a. CVINTIC CIAlECE cis winks ais soley fla Sola en + ore tes ME OVE AD DIGITS 84 
BeesteTeaatd s WwOLk Ol, Lenton ll OoAsy ss one ou wen eae eS USL eee SOIR + 
Whitney, Professor, defends Professor Spiegel.............. 2.0.0.0 eee eee eens 98 
eenicney. Erotessor, On saiskei and: Zend... ....2....... esterdestnsl adi Jov0 WeUy ot 98 
Wicked, the, in the Zend-Avesta, are unbelievers. ............ 0.000 s cece eee ences 121 
Weedon not persornined. i Gatiias: (PS VGe Sn uecuh. 12s nee bye bObegaan, £ 498 
Wisdom of Philo and of the Apocrypha was Cpénta-Mainyu...................-.. 162 
RUM rueraccoruine LOL Dili © ete G's ue Giclee ee bie ele ne > o TOLER DRO 167-168 
eet ee ree eee ces, Ae ee es A kg EEE PV TARR NY ode Biss aes UO AE 281 
Wroriieduvationiol 12, 000wearsteswiod nar kh bowollet 2 bars. od nals wigise &. + 302 
(World or Purity,” the...) 2 err Rebwosemer se tues. of eub too nGlsaigis & £ 134 
mcna taptanhaiti.counts as second: Gatha »....:.....fyvoimgiosroe) mais ue. 10.ea 241-261 
Yacna Haptanhaiti older than the younger Yagna, may be older than the Gathas.... 241 
meena Tantaniiaiti, Veneration LOLs 6.6. ali ees wo ce ER TAS OD BANG a: § 255 
eerrerriees eee, OE) ek eee ee RS, OF SA OY Ee Baa atl as. Introduction iv 
Perce tcer ek SPR eb h Sade beck isa een fal OP nrIenC 262-286 
Macias, youtrer older: than the Vendidad -..:.c:nchun bin vides: ROLERY ABISS AL 310 
Yahouah and Baal were the same deity.......... PEPE S os s Gb e do oer OP RY ravi: 29 
DEMETE Vice CLG WOUL TA renner ei ate oo caer 8S. Seas SSA ERT ae ne wa te PoE ae te ere tates 483 
YTS TIC” Y LULA OCI NEEL ces ee eee ee Pas Seis SE Sobelp teste ds Su tafe Lye elite banged Lobe fae Geta hacen 579 
PUPA Trice COIO TATION CL. cape ties Beas Ps ih dstadete id siein Ga lace ca ase Game PEED BO DUO gQU,” Aly, 577-580 
rie fret Of miOrtals, Co UiscdVer PATACISGC. 1 hii bklatd. Fey fo teds ss i Plels Sehafesns AROMA 580 
Spama sat of Vivasvate . 2 tei. -.-.- feuiess ties et inden’ s SE NOP AE WIOIMU Vises thine 579 


ee ie Lge EOL yt eo 2 i ee ee oe Pe 579 


Ixvi INDEX 

ama Vina. fs: seen eee eke bi: . ts 2a Sead ee eee eee 565 
Yasht, the\word $9stiene noe Jo.2tvine.odd Ihe doid we. eid aerige sari tet: Gahel= 347 
Vashts?0. 2 Se SS A PA ee Introduction iv and 347-349 
Yashts, agetof; Hauge). 20 2... 220 269 2 ivi. -eee Sellsin Introduction vii and 510 
Yashts, deities fw wt in. AIG! ae Uite? cove Teictoslisial sar Introduction vii 
Yashts,‘great value‘of......)...5..... 0 9 laaek Dos. aia Inudsallaintent eacrst 348 
Yashts, various; teachings of ).¢0. 797 )%.;... seoletl we none! saividl sdi fine 606-610 
Yatha Ahi Vairy6.....Jomedslintridad, egaadeA ote Jaslavions sd4 Goel 347 
YathavAht Vairyo (in: Latin letters):./>.. -..... ..thladedd add le damadal Sat Bneleo 1% 
WET iis amen eS! OSS Ae Deets oe Ree Ores koe ees 7 ee 268 
Yavaniand'Sace.. 2. S27). .0925 JC oe: zene -2agad at fnseee 73 
Yazata;'the word). 02.0058 So _ sitnoe olf: bos. setae .2enol at Gas 435, 436 
MazatasS 2... TOS PE Tee  oBae bre off temcen ade fen 433-435 
Yazatas—Adorable Ones?) U........ 05. ihe tne ek. eR Pelegne att Soe 372 
Years reckoned by; winters: 2c. ocrc Joon cd es Coen ee ee ee 35 
Yehuah—=AhhrasMazda O88 0) RPM <0. dene... ee a ee 162 
ESO Te oe ED RE sie BR OS: 2s cos eos See ees ee ee 365, 368 
Mata Soy SPRL e eC ls oh toc ees ec GS Ee St Le eae hee | cy 76 
Yama; benéfactor and ruler; not apostle.:,...4..)20.e.5:s7..su:. S08 SOS SREP 566 
Withia~—Y arial La Sie R Ae 99 peg ey oe. aa) ee © eee < Oh 6, 7, 565 
Yome Gnd Yamar'both*real 7S Ws, pce. 24 cnc 13245508 eek 1 ee oe 579 
Yima‘and Yamavideritity ‘of: ...,7¢).540e 2 eke 22 1 yee ee 580 
Vima, final settlement Offs.) ....4 5.4. 0h3 6. ..00150). cl See BT eenaoeel meidoe 563 
¥ima had’300, countries for.300 years:........ tie) lo Mesos sae aah eorieaoey 567 
Vima—Jemshid—Jemscheed.:...5..s:i0¢--.5230):21¢.1.- bre SIDA nae 565 
Yima not the first apostle or evangelist of the Ahurian faith....................... 574 
ima, place of ‘settlement of)? 9E. TRS OSS". inelab oie) eee 108 
Yima, route of". VSS. .caiw eva. ioe ooo ROL SRAL bah no he eee 563 
¥ima,.ruler/of*Airyana’.¢.4...4...¢. 55. 0. Bepoiat soesotarT ebuolels: soeeelond en 31 
Yima, ruler-over the:Kareshvares..:........+.)a88. bu. detenee ne 1onestoTd. an 538 
Vima, son ‘of! Vivanhao..<.:..2.cc. Lean. eed an sie. eave been a 146, 565-580, 576 
ima succeeded by Thraétagna, ,.....4...5....12-. @ReaGO a Denon Gen Bee 578 
Yima,'teachings'of/)°..00. 0). uvabel4-ninda]) asx ndeenoeth et Io has afta Io me 146 
Yimats! backslidingss; (OVO. tt Macc< sae betsase ic eet sold of eallesas eee 578 
Mitiia’s circle vy) £ PTA Obs AIR ge cree Uy eee ae whoa ee rr 576 
Yima’s emigration not caused or followed by war between Irano- and Indo-Aryans.. 576 
Yima’s emigration not due to schism or persecution...............--e cece eeeeee 576 
Yuma‘s father *Vivanhao, had ‘worshipped’ Ahura: ...4..-422 2 ee ee 605 
Yima'siloss of’supremacy:(sovereignty,))...:. 1... Aan) Loose 2a Rion. Died aelone 578 
Yima's offering to'Ashis) Vahuhid. .atr. aaa caganey adi, cet ohle ibd aeneeet Bt 578 
Yima's offering to Ardvi-cira. SU AVGbt, .2eees...... 0) ach eaes Rete on 577 
Ninia‘seotteringito; Diryacpa 4.2 ee" et a We Siy 
Mimalimoffering’ tothe lame... «t1,.00k eck ks ee Geek uke eee k LOR EEE OE eo tel SH 517 
Yima's. reign: was Jonge «auth aun ntl atnieh AOR ott Geta. .S2cOw aan 578 
Yod-He-Vav-Hé=7200 5 dau.c.0e..sass an ives es natiieh temee Seer death fas dele chy, 
Zairica <a Leh. oO Re A eA i ee. len ieee bee 178 
Zairica, the, “opposite!” of Amérétats..0).ccuux- wes cbeeee.. 2 Sek ole aura Le 117 
Zairica, the word 2) 2h A. So. Ses. 3 ocoatberre Pavoni elatrone lode 176 
Zamyad«Yasht, historical legends in ov.n.:.0uhyntneen heh... 2h. Ieee tO noe 599 
Zan tama ss. 0e Wea AG ee eke ly oe ee LORE. a) Aa ee i 264 


ee SS eee ee 


——— 


———————e—— ee 


INDEX Ixvii 


Meavir ire CHE WOT Cees Cece kv case eek vib a wee eA SOUP. lgsw98es) sorblor wertecdl 493 
Bate, the mrest And Chie? Priest... wines anand nue manne eaten sw". bo aa 151, 264, 340 
RN dag atlas V.klys vi eV OL DAL VES Wank knees Ger he BOe ogld eytt oesseaial 264 
PEE STERIUAMIRCCPAT ON C0 ee i. oo as ya bg x 4 bbs Me a Lede eee Ae WROOSHD Re ikaid: 340 
Beeakiet the Archancvel =the. Sun. oh y ved ves ivi v ces ye een yeas + 10 OK alan. 162 
COCOA ae ae ER. OA Oe eee Introduction vii and 109, 128, 603-610 
fafathustra abolished astrolatry.as idolatry.....;... +. @ne aimee & bworws elves! 2a) 
@asathustra, achievements. of,...... «1 <euinh-O3 bubs Veteoonid.G8 Boltous!s 2! sxteuel. $25 
eeeanett cd. aN ait JOU... 4) cs ee ey rie a va este seek IOROOUIUO BARE 2 sdeuail: 361 
Berecousitaaud Mahomet compared... i... esos desde ses sR Oe BOR wale na. £25 
PERG CUUSti aU OUI coe rss eke ees hee cea es cee eer hoesee Iiaaani een: 352-353 
2atituustes and’ Paul; religions of; nearly identical...,.....<,....;......... obser B.aweuil 353 
Aoratnustra, antiquity, of4.%\...«..... Woche niecesdan en @heruse s Alun HORSE arte ual: 31 
Zarathustra, apologuesiof, to. be.accepted as parables... ssajuiauel dwun othe @.amtena. 126 
maths otter nostQlate Oli ose. c+ 08c8 ssonicncceces eee DO WIMMGES 213 aslood marssada: 62 
Zaratiiistra as a personified heresionym....« J..ie<nidil add-lo anoliaesns (x). stAL LIER: AS 
Parativstra 38 priestiand sagrificersyidgad. oad.) oft. lo aiiless) ban epoli. aaictasial. 125 
Meee iett a OOM D DIC aa. oo hie uep Geax ail gin ceo 0+ Rc emt MOTE A. Abou 588 ~ 
merathustra, Gunsen On date Ol... ...4>25000s¢+ aes «is tO NDIA oLellen setieuil: 30 


Zarathustra cannot be placed later than 3000 B. C., nor earlier than 4000 B. C......  33— 


Sotalnustira, comparative, period of... nase). bin! lish” sioW.aokeinior aéodavel hy ee 
Satathustta converts Vistacpa..:....,.. has ihnsg bigW. atgoad ts vans) oaweud: 606 
Beet UStiome tama Pee Aerts read eee pe va PONGOY cnela sh eet 122 
Catathaeirare Cpitama,’’ the word iupaustl--- bes aaieoo- doxLaore dmall. bay. cea atiia ye: 174 
Zarathustra did not teach that Ahura created Anra-Mainyus...................... 215 
Zarathustra eldest sonal) tse5.de. 2. Sand oo DOE 3 WOO). mat) eos ab. ataie aise ud: 298 
Pepatuusira, encouraved acriculture. 54... . reer ores ns voverens DANDOD. Ae aGiis UD 606 — 
Peettistra, Cxhorts The people jo casein wakadie sos roe sauna dO CIO) bless 199-202 
Zarathustra first conceived of the Infinite Light-Principle as pure Intellect.......... 162 
BePALQUSUIAIESt CISCIDIC Ole yin, as bc a cas oe od ods cou ATOR IGHOINM --telnrieuis: 604 
Zarathustra first recited the Ahuna Vairya douse niin Mite, je tists. mein eae! 587 
Petathustia, orst taught the Ahurian-relivion qidgiow-siiey, 1O loin ou deeldabiend: 603 
/arathustra first worshipper of Amésha-Cpéntas,.. iii l.ads a) awor .ewinaentads: 606 
Pewochusttas oreatness Ol. te ne loos. Bonde ding Joqmeil a sede: snr > 
Peracuestranabitatoiyy Pee PE Pe Cee easel saocn: Jon. mais did ds 509 
Zatathustra hears, but cannot see, Ahura Mazda). ods lo. vxobesdiwe odlg-cneioeiteent!: 350 
gatathustta, his predecessors and,home..0. 5 ee4 hee 2 ove 6. IN IO pedose caine sn: 603 
Zarathustra king of the whole Irano-Aryan country........0..00 000 cece eee eee. 606 
RPA thiugita) Ue purpose Ole ee ews oo vets catpa dies da tadves cee. Qidener bas. 204 
Zarathustra, like other reformers, claimed to be inspired............. 000000000005 125 
Beritnuetra;tiission.ol.ss..5..> sunenalilestuineanse med devas aad. tiaden ec ck 123, 138 
Zarathustra not the first apostle or evangelist of the Ahurian akin ip AaaaKne bis |} 574 
Petathustiia: | douruchicta dalightersOisiaudinickt oz0led deatawnal:b iadaned dec. 238 
pmractousumemeniod: Of ., Fi. a Sean ed) OOS oud boees oitebe sixes 6€ dyad 33-34 ~ 
Zarathustra prayed for Aryan sovereignty, and its results..................005. 157-158 
merathistra preacned.no mew faith wai: 000 sen PAC). eodeuge.s oialaned dons. 605 
Petariustra,! Priest? rropnet, General:and: King; sa...ckens «sta gives pNiddeas lias. 123 
eerathtstra, real .existécce of dénied... .........l. wollmages Jo. boris sdxalened sian a. 45 
meuetnustra relies on Ahir Mazda :....ko assearaiiiis bow.esisindiule Sitdened duis . 124 
merariuistea, religion Ofhs 1. cians yi caadcasouncs Ge PomaMl yA aceasiond, disdeans vats 2 a50° * 


Zarathustra, religion of developed from Fire Worship to the Ahurian ae 


aoa ¢ de 3s > 6 shite a 


Ixvili INDEX 


Zarathustra; Soldier;:General, King». + i<¢4 chad ey eeoee cee ee oe Soe eee 204 
Zarathustra, 'son.of .Pourusha¢pa «+... 0.2. ucknw sae esa Peele Pe ee ae ee 585 | 
Zatathustra, thesthreeisons Ofv. cic3ececaeeseoes nd oe ee eee 448 
Zarathustra ptheoloom Oly sos... v4 30 eee ee eessangtdees del ROSIN ee 111 
Zarathustrafyouthiot as; sca+7edactadey ss oe 8 Os bee ee a eee 563 
Zarathustra Siapestolate wastiniDactiia.. 5 f142 1et ses ade de econ ae ee 63 
Zarathustrais creed aireligious.one. ¢.i.14: ¢:.2128001 BAZ ao ties Denes fie 352 
Zarathustra's devotion to.his.country and‘to Ahura.....7..-').270¢00790G8 Bene, 154 
Zatathustra‘s hymns, purpose.Ofys; .<2+01: 101 eneess ve tae zs MOL Ae Poe ee 138-139 
Zarathustra's idea of Ahuray. asi 44350415¢1201441 5. einn, POUL, Die. Bele 164 
Zaratinistra's inaugural speéch xa) 49 2)s 7414 sn 5 Be ae 2 cin oe ae es oe 128 
LATACHUStTasS ‘MISSION 660560). neekercs orate A PERN AO RAO IB Lie 7, 123, 128 
Zarathustra's temptation y. 4/.cnnn0 490 eda ddcsnsbdse oo saws e AA 605, 606 
Zarathustra's wife and daughters... 20118164 25. 09%09204 WOE 10 @aROLOds sane 610 
~Zarathustrian'books;.815 chapters ofs.h s.sc.<ncge sk oun ce Same Introduction viii 
Zarathustrian-conceptions of the Bible........ 2-1 eeueot. Dan iInOeet, BA. oa 621, 623 
Zarathustrian ideas and teaching of the Church Fathers on the Trinity......... 622-623 
Zarathustrian {Purity ess slices see wabes uci ean tra eters 1) 5.00 ea ne ene 384 
Zarathustrianireligionvantiquity, Olea. 1544011. 04 5. eee fl THO, DOHA, SRA, 99 
-> Zarathustrian feligionsiorigin' bfx. yait ...) 01, WOO nod? seme beoelo al. tegaso ae 611-624 
Zarathustrian requisites were ‘‘Belief” and ‘‘Faith”........0....0.0..00 00.0.0 000. 385 
Zarathustrian Trinity—Thought, Word and Deed............05.... 0000.0. v eve. 116 
Zatathustrianism.adopted .. 664 uss oes vas 6 Dale ek a kes ce 259 
Zarathustrianism and Brahmanism compared—Burnouf.................0.-0e000- 100 
Zarathustrianism andithe Epistiesi# i: e164. bole. cud. dada nosed tee bila ek 384-386 
Zarathustrianism dates from 4000 to 5000 B. C...............----- JPADIO GR 32 
<> Zarathustrianismdefined yi... 060.504.0000. + sass. . cOMIUORS Doms Ueene eu 421 
Zarathustrianism, Deity of... 00. 6.11.04. aces 0d sss ons OULOSN, OU) SPO anne 421 
Zarathustrianismidid notiproduce'schism\}ei.! atiuaal add. le bevioones Je ee: 33 
Zatathustrianism—-Monotheism, .: 62... 544) os vei s snus oe ou tO MOREL OEE ee 421 
Zatathustrianism;no,Fall of Man in.......1..8¢0s+ Saus4 at Dolpa 510 
Zdrathustrianism, no idol.or Nature-worship into. ese Al 1dgue) ae wie 354 
Zarathustrianism, none.in the. Punjab. .. asia Jselebi A. lo Jogatdeny Jain aiden 24 
Zarathustrianism.not anthropomorphism..........1.......+.+. 10 Beet eee 421 
Zarathustrianism not mére Dualism......4...4....<ss seuss ycsst deen ees 41 
Zarathustrianism the orthodoxy of the Christian world.................0..00.000- 40 
Zatathustrianism, when. formeditew, sos sive yn OO 18 6 22022029 DUM, Stel, eset) 25 
Zend a genuine sister of Sanskrit, Greek, Latin and Gothic.............. Introduction iv 
Zend and Sanskrit se pian!’ wiropwadpahy v.ces aoe edd eee ous aa oe TORO An ee 4,7 
Zend.and iSanskritiaffinity. 4.5.1... awieot od.at bomula.crvamsole. 3 44a oA, AOS 91 
Zend and Sanskrit both formed from one original language.................2.-00-- 26 
Zend and Sanskrit,icomparativeiages:of ta tilennere xo. oldanas. fer Bad Jom glenda 588 
Zend and Sanskrit differentiated before Zarathustra’s period.............. 1, AIAMIS 588 
Zend and, Sanskrit distinct and. fixed/5000 B..C..........c.ess64J0, UROL mee 31 
Zend and. Sanskrit, languages, Gritimoon J} disk:.vingieseie ae ol. beyeig majenne 90 
Zend and.Sanskrit.languages, Dr. Muir on.,..........d4iek Won On. bodoeete Bleue 91-93 
Zend. and. Sanskrit, origin. of... 2........ .eeud. bay.leremecd Jodlgowl Jesh exieue 26-27 
Zend. and. Sanskrit, period‘oisseparation of................/9mml. 10 Sonsdeiee, ean made 15 
Zend and. Sanskrit, similarities and differences of......@ueel/. mudA ma eeu ania 588-589 
Zend and Sanskrit,,,Professor Whitney On wi... .6.cce:ccce- -nrasstennes-sornrerasni 1) OLGHR, BATS 98 


Zend.and. Veda comparedivé. of 1.08 anlewél. oil mot, benolavah Jo.neigilea. sasenad 8-9 


OO a 


INDEX lxix 


POT MC VOIR, TEIALIVEOVED OLESEN Ly fate eh eee Site tie kiss cnc doce Sale bpra es cetews df 24 
ememnr nT ae MINTED OIA TGR Cre ec i ibic vee ae Bettie es Dvn t's = a lad oll Introduction ili 
RRR PA CRIES OR eee icy, cr Ree oka Gu cacy te Mane beaten abies abd .a.0 bo dhe Introduction ii-ix 
EEN GEES TE URES apy) SUP al eye BC eT Sr) cle O21 (cr a 1 
IR aR MCT TIC MA POAT MELDA LE! ear AP aly beh van ache AEE eaiite head dict. Hail acid gies 511 
Renurrn ves em, (ohn the Evangelistijacs «aces, wa adic made ck m okie cls prt iste iy 356 
Penge vestarend thie Old: Festament sige @ ist os. Saal We dao ah ch hi told os Talk 354 
meng-mvestan DiOMOerapiy OL.) Rinse a geet ld PPE a ee Dre 4-5 
meee SES AEC DEACON ess x ai ee Cold bade igcelcla ce thee Lite et ROD 2 
Zend-Avesta, collection of, by Ardeshir, in Semitic characters..............-..0--- 2 
Re RBCS IGS EN ItiOM OLA UIGCCK ace: | cere. oe te uri rat Ee «cee 95 
Peat eave ahve Octo ne Ol eee meel ces coitus Cee ais far + Siglo es cae, cae Mie ces 11 
(ESSN TEE Pog EST a) aS or SI GD 2 anal Se So Ne all nee 99 
tee ee rE ANIECTINGS OL ce emeay. << sie id eee ae aeth Ue CALC, NE eee 1 
Zend-Avesta mentions no Vedic deity except Indra...........: GAIA. Ser es a ea 62 
Bonen restau idolatry, or asts Olatr yalth eos. Pee tpl o ete ee Or. eget» ahs 354 
Penden vests, oldest existing manuscripts of. Sites SUN Oe es Ue ee Or Le 3 
Zend-Avesta teaches us the early history of the human race, Whitney.............. 99 
EROALAC EST OTmeatalisned: DY, BULNOUL (ey fe ns eae ey Lees Siete mee ay tes 82 
Berameconineet eer ves Ol POLLIONS Ole eee rie F va. oh vie Se kk aie OSE etek tee 302 
Peele Meet @ CratisiatiOn Olt ioe anh oss. 4 ee oes Guones de Cada 14, 102-104 
eC Ia tee te ts, Ash eee 4 Breet, Cu em ee Fe re eke Fe 82-84 
PSRaMIpMaG, FH UNSeM Otenees co sis eit vlathy Aleta! b ahrniece cab eiees «skacdle Py eee 80 
Pememirieare, LIfe JONAlGSOM. OF on, - ot. sattne amis = Loe SAI Oaat ne bats Oe idk 82-83 
PereuiEciaren omer i bACttia. nok, 2 civenee. cae ysl. hots.oasl ut mathe oaken 63 
wend. tanguage had no settled‘orammiatical' rules £304 4s ese WPA a a i 160 
wend lancudage migily developed .jse.9 esos. ct hse ree aes Introduction iii-iv 
Penta natae De tiear cies VeCUIC Te eee ce. Uh So Sal eee el oe ee Gee eee: 25 
PTAA ay CASON. SU al -). ERIS: . eee eae cli cad coe dcae coticmien < laa flea 82 
Reem miso taP es CAECE DELIOUS Of. cotter ee ae ici ee cium eR wo od Uncearcreks ols cpa 98} 3 
Pence tuniie 7 ACOMPALGds WiLL, V CUlumaes nie bce dx see dials Synesa eg dy cao se se ees 8 
Zend nouns have greater variety of forms than classical Sanskrit......... Introduction iv 
OE SE eA SEER GE 16 FESS CC) Ig ee Uae, | Goa a a Pe BP a 10 
PDs AR SS RET BNI SR REE 05 SAS ARIE Saeco  e 17 
A ciala byw een ie ah Ppl To re ene eget ie as Be fo) ep OU gi a 1 OR a 7 
Pend spOverewOL Pramima tical MOsMe diner aah. twa a, le Ok i Du Beet ee A 
Pend a nskerinuer Gr sian aliiiitt 168 Otreke aaa eke ok alba tuo ore las artes ta 94-95 
ERE OA ICT rate wena io nen oa chee) RD ross SAN ns ie nile Fa 7 
Pee e Oral CAUTION). eee ieee ee Ske ce ie eel ds dos be AN EO, RNS Stee Ke 
Pe UNTER IGTIO Trans fore. Ha ea eee Ga ct at Ps coo A in ABI, BA aa aI oF 197-198 
Beth Wer em nee Wit! \VECIC SCANSETi£c so: ost sy es Hs My esl sw ew wi Mee alee Introduction iv 
Zend written like Hebrew, from right to left................ cc cece sees Introduction iii 
Meret san river mmm erie create ee oi 2 Ey OO i nee ee 76, 547-548 
Seer SAT I Vee SICH ae. ee ee eS akin leis. baad @ Vinee Md ake alae oe 8 562 
Pe enaNSIVer, Clialee Cieize Of wan ehi aos co eRe ee suis dekien | os eine clare (Gas fof 
Peeeauo Miountaine—Doloreuaen y.sute antares cieis bby Se stp eh de Sivan een ad aes 541 
Pei Peto TeNAN Ti Ver on me, oe on ee eG A ar ce eka aie Oy viee Soh Mine ed 547 


Ixx INDEX 


INDEX TO APPENDIX. 


The Appendix, a most valuable contribution to Linguistics, though largely 
compiled from the works of others, was prepared by this master of linguistics. 

It consists principally of tables which afford a comparative arrangement of word- 
forms from the languages of the first generation from the older Aryan; the intimate 
connection. of these secondary languages; their descent from the Aryans of the 
first emigration of the Proto-Aryans; and the descent of these languages from the 
Aryan as the mother-tongue, and thus proves the descent of the peoples of Northern 
Europe from the Aryans. 

Baron Bunsen, one of the great masters of linguistics, well said: ‘‘The evi- 
dence of language is irrefragable, and it is the only evidence worth listening to 
with regard to ante-historical periods.” . 

These tables show comparisons of the Zend, Sanskrit, Gothic, Old Sclavonian, 
Lithuanian, Russian, Cymric, Gaelic, Greek, Latin, Old High-German, German, 
French and English. 


Cases: Sanskrit) Zend,‘Greek:and Latini0)0.). {fi Ris en So. RO! Go ieee Vv 
Cases: “Sanskrit}'7Zénd and: Old-Sclavonic.: :.Ap-eseiinet anes ool ieee Feelin See vi 
Nouns;‘adjectives,etc.;in Sanskrit, Zend: and “English <9. 20 sd oie dell aie ete) Xii-XVi 
Nouns and adjectives, in Sanskrit, Zend, Greek, Latin and English.............. XX—XXiV 
Nouns: English, Sanskrit, Zend, Lithuanian, Gothic, Russian, Gaelic and 

Cyniries oe BMS 8 OV, YE A DA ek Tee se, EN are end, Cpe XXX1I-XXXili 
Numerals: svSanskrit; Zend; Greek, Latin.and: English -..-...e ae ci ne ee XXVi 
Numerals: Sanskrit, Zend, Lithuanian, Gothic, Old Sclavonic, Russian, Gaelic, 

GymricfAnglo-Saxon }'French‘and English. »2o455.5.4 20 ee ee ee ee vi-vii 
Personal"pronouns, in‘all branches of the race: .: «.«.::.-.-. A) SR BROLL 5 Fee ae Ge ee Vli-xi 
Prepositions, Particles and Pronouns: Sanskrit, Zend, Greek, Latin and English... .xxv 
sanskrit’and’ Zend, conjugation, comparativex.lanitearnsiare bel ttee- on-ball agenrenel ba: ix 
sanskrit letterssclasses' Of WMG. BIT. cc oe ccc dence thoaoleueb sided eee bese i 
Ssanskritletters/ipronuntia tion of. ce. ce anes 2s Ges Sait ee a ee) ee ee i 
Sanskrit tenses: Indicative mode has six, other modes but one each................. ix 
manskritéverbs' ha verfiv.eiiiodes Pfr w Yt MOE is enn rire aah eh ee ae viii 
sanskritsvowels) prontindiation, ofWem, ss.4.5he oe Slasagt (4d fee ee ee i 
Sanskritayrittenfromilel eto right eae, 5-6 ek yee 454 bee ok ee li 
sanskrit, Zend and Gothic, adentity Of OFivin Proven... sa. ne ee ne ee eee ee ee iv 
panskrity Zend tGothit’andeh nelish; comparativelta DletOtte<s. ote ae et ee eer eee iv 
JTermmation® ‘mi’ in*Sanskrit,’Old Sclavonic,Greek‘'and ‘English. <~° 2-7. “30 eee x 
Verbal rootstand fornis, Sanskrit;*Zend’andsEnelistterere st. et es ce eee XVIi-Xix 
Verbs and participles: Sanskrit, Zend, Greek, Latin and English............ XXVii-XXXI1 
Verbs: Transitive, active form, first person, Sanskrit, Zend, Gothic, Greek, Old 

High German i Lithtaniancand ‘lating, le ee at es hae eee te XI 
Zend alphabet, pronunciation’ of) <i ¢/if/////0600.6. SR a? ar a RR IE. i 
Zend and ‘Sanskritsarésemblancesand *differencese © 60 Wee eee sess eee ii-V 


Zend letters, values of 
Zend written like Semitic languages/from right to left 4: f.2..%.:..:..2eests east aves i 


ue © pilliers 
Mya r t 
ere 
yl 
: - 


i) 


| 


: 


ii 


| 


rae 
co 
Or 
—— 
—— © 
N 
TT 5 
ae 
© 
Cc 


| 


ee ee oe 
nee es No cee decane eae yO Si bBo, : 
wee = me pe Re ent ee ee Ge ee 


Se nil EO OS 


Te re ne Sk ye ee 
SES AIS le ening ON ae lee AT EN ARC Ra 


ee ee ee a 
ee 


mire AR Se IN RT BS ee en EEO 


ae ne ai ea Bp RE Se Oe, RR i, Ae re A 
ee ee eet 
“ee ee eee 
Mee ace poland nes ere 


A ie Te 50 warnfeg ate gpa OES me Os Oe “keene ne nie Say nnen en at) tienen ea 
ne A es 


z er ten 
. Pe I A a ER I LO Ae CR ee a Sea 
de _aip asp aN patna OTTO Ye! anes gs 98 Oe BE. 


te ee Sim ok SR Le te er te ee en x - x Pie FRA oR AT Aah 


tener ran Wig AS ee ee ae py sateen etch ike A Rees che > i DN i th 
See ie tee ohne - A ee i a 4 ~~ - a i ea te ees 


EA ne LR Ape Ce hg ee RR LO NN a a Oh RC ee SON EO a ee 
a a aa a il al ee at ee ee ~ 
ee ee eee a ~ 


a yy et my te ge eee aN nen, etn 


ee i ne i eS Nn Se ee me ec es a ta gn ap ae me ee EE RE yet te ges SN SE Sr SSR ne 
PO oa ye pan Em 8 ee ryt pe SS AT I mee ee I phy oe ee ee. “a Me be <a Secs deed a onbnes fe Pe) 


epee he Me nk pe re ere ete se me i re more ere em rees yee 


one eas ee GS eee See Se mee wn eee ee ey suerte Ue 


ON ee ap EET STEER etre Sean te mR RERA t a ame nRTN en 


A ee OR we ae ee a ce IE ET RR else ne to 3 wt eg e, aya ayn * 
puanbpindan heagibtegiee noni suiphennnedincnincatice : Sichetabecm ae hg Se i eT A a i a 5 RLS, EE IE RS roe er le NN yee SE See em aly SNR ep alee Se ene een a a Ay 5 Ray eet On St en ee er en ee ey Rea eee ty ne : 
oe iininnthampeemaibenient oc res Pe eye ne ee me A a cre coe See ene PRET COREE NRE Sm ny nny eg hn re oN one eee eer a et a EA SR eT EEN SS OR Og epirey meer wie map ana 
: ee a wae em Siew serie rears nies, Rae ~ = eet oe ee momeweising aie Cones eet ; < - — some 


See ge tee en ee me me herd ea gey ie se os sone oe a ~ oA ee ae erage Sem ae Sen 
ee oe ide Sil ESA CO aD ooh a siiclaietanee bet casi : ——_o SO a a RS FB SR te rma ing iy RE A gs Cl NS de RS ep Se ER SS RE ee nee RN SN Rte eR meme SN a nay ihr 
FS AAT ty RETO SAO SAS SOI 8 Ia Ae LSE AI AS PRG ty A Ia a a st NG YE OOP A AE AEA BLE RS AAI A A I RPE ah © a PRR A SEE AINA a A RS EN RENN PLIES I APNG SAS TTEEN SAB LOS SETI foe gts 
eT ee ee — ee ed o pose rae 2 po eee > Seg Sg SES SE NS Gs yeaa ee te eee Pie: 

—~ eae a ee ee ee 1 — ~ oS eS ONS FS AL OR i as een se ey eli ty Su RSE See See RS me me - a et ea ime coe 


wee a een eee PIE oat on gta geet gies et engi iP Te Lo nope mew, i i pe et a 1 Seg pty pecan Pe A A Sy a arctan Gs SR, Raab a RR He Ee 
Bi ge he A x Latins PSS ae PLO OOO SO A NO A ON ay Rg NO CY Ne, Sees te eS ip pe ne RR NRE Re Nate Re REIN Ay ae SNe — ee 
er > -e . . EL gles Ag: AG AER A RY PR eg wane Se 
cpanghpharanreane wilt * <- 1. * wey . — an RS ree maint ag Spey ee NE ae ee ee ee ee Are ey eee dee mm —- 
- noe o ‘ < ‘ i ee a ee 
* ter " = — ’ . oe ~ ee ae amr et ee retin ree: Soe Bee es 
a le ad a ee wee . ee Bes ir eheee Ye yr. as SE RE te a, ey eS eh ety ees er ee ie coe ay SE rte Om a Ree 
“s CRE car ca a TC ee a egg eS tS ACN Sa SERS OnE RTE EAE PENS Rew Sm Ars es Se 
Pe eee adi Are sles, , eae RE A ay eee SE te ee ree leg eo Mae i RE Oe tee OR RE Se eR 
* = ee re ee re eee 
ee ee 


ae oe Se jr ee Ree ue 
PO ee eR oe i a i a Sm I ae 
Re ee re 
PR PR Re re pT RRO IE er Hh eget 08 Se ODE FEEL ET GR ek te mae ies oe te epee ere 
A Oe ee eae es rere 


ee ate a ae 


26 gies ee * 
Oe gee er eee pee ee aie > 
Pe pepe ese pw peas ict ene re eee ot ees Oe TR 


I Re me ere es nner pe we ee 


Ne ae me 


ea eal em 
A em Aas m yee ne 


Conger e a en er mme 


a ee egy a, EAS SE ERI RS Mr en a Ri: Save Ee MF 
ig Se Se is May athe nity Bs Se SERS SAAT oe Set SUEY EE NL eH 
ed ieee aad die ca Saye: Oty ag PUN 


